CASE 
ft 


SERMONS 

Upon  the  following  SUBJECTS, 


On  hearing  the  Word  : 
On  receiving  it  withMceknefs  * 
On  renouncing  grofs  Immora 
lities  : 
On  the  neceflity  of  obeying  the 

Gofpel  : . 

On  being  found  in  CHRIST  : 
On  J uftification   by  Faith  : 
On  the  nature,  principle  and 
extent,  of  Evangelical  Obe 
dience. 


On  the  deceitfulnefi  of  the 
Heart,  and  GOD's  know 
ledge  thereof. 


vanity 


On  the  fhortnefs    and 
of  Human  Life  : 
And 

On  the  true  value,  ufe  and  end 
of  Life  ;  together  with  the 
conducivenefs  of  Religion  to 
prolong,  and  make  it  happy. 


JONATHAN 

Paftor  of  the  Weft-Church  in  BOSTON. 


HE  that  hath  my  word,let  him  fpeak  my  word  FAITHFULLY  : 
"  What  is  the  chaff  to  the  wheat  ?  faith  the  LORD.  " 

.  J  ERF  MI  AH/* 


WE  have  renounced  the  hidden  things  of  difhonetty,  not 
"  walking  in  craftineis,  nor  handling  the  word  of  GOJ) 
"  DECEITFULLY.  "  Saint  PAUL. 


BOSTON-, 
Printed  by  RICHARD  DRAPER,  in  Newbury-ftreet. 


MDCCLV. 


i 


| 
, 


-.:':iri  .  . 


&<Q>&x^ 

T  O    THE  ffw 

Small,  but  Honoured  and  Beloved 
CHURCH  and  CONGREGATION,  in 
the  Wejlerly  Part  of  BOSTON,, 


My  Brethren,  •  '-.  •    :  :* 

I  SHOULD,  perhaps,  have  had 
rather  lefs  need  than  I  have 
at  prefent,   to  apologize  for 
the  inaccuracy  of  the  fol 
lowing  Difcourfes,  had  they 
been   compofed    with  any 
defign  to  make  them  more  public  than  by 
preaching  them.     However,   it   is,  even 
now,  almoft  needlefs,  to  alk  Your  candor 
towards   One,    who  has  fo  long  expe 
rienced  it  ; ;  and  to  afk  candor  of  fome 
Others,    would,    I  know,     be    in  vain. 
Thefe   Difcourfes,     fuch    as    they    are, 
were  written  and  preached,   with  a  fin- 
,  cere  defire  to  ferve  You  in  Your  morft  im 
portant  inter  eft  :  I  mean,  to  affift  You  in 
understanding  fome  of  the  doctrines,  and 
to  excite  You  to  pra£lice  all  the  duties,  of 
the  Gofpel.     With   the  %ne  view  it  is; 
that  they  are  now  publifhed.     I  hope 
they  will  not  be   quite  ufelefs  to  You  ; 
A  2  ort 


3  DEDICATION. 

or,  indeed,  to  any  who  lhall  read  them 
with  a  chriftian  fpirit,  inftead  of  doing  it 
in  the  antichriftian,  illiberal  fpirit,  of  cap- 
tioufnefs  and  party. 

THE  doftrmarl fentiments  running  thro* 

them,    are  fuch  as  I  have  been  led  into, 

...  and  epn.famed in,  by  a  careful  inquiry  af- 

":  te'r  trtkh;  ifcfpecially  in  the  HOLY  SCRIP- 

;.  ; :  /ruttE&>:  .witbolita  zealous  attachment  to, 

;  or'pf  ejutfice  agaihft,the  opinions  of  Others. 

However,   I  pretend  not  to  be  exempted 

from  miftakes.     There  may  poffibly  be 

errors  in  thefe  Difcourfes  :  If  there  are,  I 

am  very  forry  ;    and  as  heartily  defirous 

that  thofe  who  read,    may  difcover  and 

avoid,  them.     And  if  fome  perfon  that  is 

wifer  than  myfelf,  would  point  them  out 

to  Me,    he  would  make  me  his  debtor  ; 

efpecially  if  he  fliould  do  it  in  the  fpirit  of 

charity  and  meeknefs* 

IF  there  are  any  confiderable,  or  dan 
gerous  errors  in  [thefe  Difcourfes,  I  may 
venture  to  fay,  they  are  not  difguifed  by 
any  kind  of  artifice  :  They  do  not  juft 
peep  thro*  the  malk  of  ftudkd,  equivocal, 
and  ambiguous  phrafes  ;  nor  fkulk  in  the 
dark,  as  it  were  from  a  confcioufnefs  of 
what  they  are,  and  a  fear  of  being  detec 
ted  :  They  appear  in  open  day-light, 
>vith  all  the  naked  boldnefs  of  truth 
and  innocence.  For  I  have  conceived, 

That 


DEDICATION.  iii 

That  the  the  end  of  fpeaking,  efpecially 
of  preaching,  was  to  exprefs,  not  to  dif- 
guife,  il  man's  real  fentiments  :  Tho'  I 
know  that  I,  herein,  differ  from  many  of 
my  own  Order  !  This  will  be  a  great 
eafe  and  advantage  to  any  Perfon,  who 
fhall  bring  a  charge  of  herejy  againll 
me  ;  and  undertake  to  convict  me  of  it, 
whether  privately  or  publickly.  But  You 
are  fenfible,  My  Brethren,  that  there  is 
fome  difference  betwixt  railing  and  rea- 
foning  ;  and,  confequently,  betwixt  a 
man's  being  fcolded  at,  and  refuted.  I 
wifh  fome  other  people  knew  this  alfo  ! 
But  I  muft  now  declare,  once  for  all, 
That  I  will  not  be,  even  religioujly  fcolded, 
nor  pitied,  nor  wept  and  lamented,  out 
of  any  principles  which  I  believe  upon 
the  authority  of  Scripture,  in  the  exercife 
of  that  fmall  (hare  of  reafon  which  God 
has  given  me  :  Nor  will  I  poflpone  this 
authority,  to  that  of  all  the  good  Fathers 
of  the  Church,even  with  that  of  the  good 
Mothers  added  to  it  ! 

THE  only  favour  which  I  have,  now, 
to  afk  of  You,  My  Brethren,  and  of  O- 
thers  who  may  happen  to  read  thefe  dif-, 
courfes,  is,  That  you  would  do  it  with 
an  open,  unprejudiced  mind  ;  and  thea 
either  rejeft,  or  believe  and  practice,  ac 
cording  to  the  light  and  conviftion^of 

your 


iv  BED  ic  ATIOM: 

your  owrn  confciences,  Religion  is  a, 
matter  of  too  great  importance  to  be^ojjt, 
(lightly  thought  of  :  It  demand  Your 
firft  and  laft  attention.  And  as  I  hope 
You  are  all  too  fenfible  of  common  human, 
frailty, to  be  uncharitable  bigots  and  party^ 
men  in  religion ;  fo  I  hope  You  are,  on  the 
other  hand,  too  wife  to  be  fceptics  :  The 
two  extreams,  into  which  men  of  weak 
and  wicked  minds  often  run  ;  fometimes, 
indeed,  out  of  the  one,  direftly  into  the 
other,  without  flopping  a  moment  at  the 
golden  medium. 

You  have  a  juft  title,  My  Brethren,  tQ 
my  warmeft  good  wifhes,  and  to  my 
prayers,  by  virtue  of  the  relation  in  which 
I  ftand  towards  You  :  Thefe  wifhes  and 
prayers  are,  That  You  may  all  "  know 
"  the  truth  av it  is  in  JESUS  ;"  and  final 
ly  partake  of  that  bleiTed  life,  and  glorious 
immortality,  brought  to  light  bj  HIM*. 
thro*  the  Gofpel.  But,  in  the  meantime^ 
I  will  not  forget  to  wifh  You  all  temporal 
and  worldly  profperity  ;  being,  in  all 


Your  fincere  Friend, 
.And,  I  hope, 

<l"^^iJ$a'1!ij-.  j 

;f.^  Not  Unfaithful  Servant 

In  the  Work  of  the  Miniftryv 
,  MAYHEW. 


THE    CONTENTS. 

EN  SERMONS    on  James  I.  21,22. 
L  AT  apart  all  FilMnefs    and  Superfluity  of 
Naugbtinefs,  and  receive  with  Meeknefs  the  in 
grafted  W0rdy  wbicb  is  able  to  fave  your  Souls. 
'BUT  be  ye  doers  of  tbe  Word,  and  not  Hearers 
wly,  deceiving  your  own  felves. 

SERMON    I. 
Upon  Hearing  the  Word,  Page  i, 

SERMON    II. 
Upon  receiving  the  Word  with  Meeknefs,  P.  19, 

S  E  R  M,,0  N    III. 

Upon  the  necefiity  of  renouncing  Vice  in  its  grof- 
fer  Forms,  in  order  to  a  due  receiving  of  the 
Gofpel,  P.  49. 

SERMON     IV. 

Upon  the  necefllty  of  yielding  a  practical  Obe 
dience  to  the  Gofpel,  in  order  to  obtaining  the 
Salvation  revealed  in  it,  P.  73. 

SERMON     V. 

Of  miftakes  concerning  the  Terms  of  Salvation  \ 
and  particularly  concerning  Salvation  by 
Grace,  P.  99. 

S  E  R  M  O  N     VI. 

Of  miftakes  concerning  being  found  in  Chrift,  not 
'having  our  own  righteoufnels,  P.  127. 

SERMON    VII.  , 
Of  miftakes  concerningjuftification  by  Faith  P.  1 70 

SERMON     VIII. 
Upon  the  fame  Subjecl,  P.    204. 

SERMON    IX. 

Upon  the  Nature  and  Principle  of  Evangelical 
Obedience,  P.  256. 

SERMON     X. 

Upon  the  Extent  of  Evangelical  Obedience  ;  to 
gether  with  a  fhort  Defcription  of  it,  as  it  is 
found  in  the  Heirs  of  Salvation,  P.  308. 

SERMON 


CON  TEN  T  S. 

SERMON    XL 

Upon   the  Deceitfulnefs  of  the  Heart  ;  GOD's 

Searching  it,  and  the  End  thereof. 

JEREMIAH  XVII.  9,  10.  The  Heart  is  de 
ceitful  above  all  Things,  and  defperately  wicked, 
who  can  know  it  ?  I  the  Lord  fearch  the  Heart* 
I  try  the  Reins ,  even  to  give  every  Man  according 
to  his  Ways,  and  according  to  the  Fruit  of  his 
Doings.  P.  360 

SERMON    XII. 
Upon  the  Shortnefs  and  Vanity  of  Human  Life  ; 

Occafioned  by  the  Death  of  a  Young  Pcrfon. 

PSALM  XXXIX.  5,  6.  Behold,  thou  baft 
made  my  Days  as  an  Hand-Breadth,  and  mine  Age 
is  as  nothing  before  thee  :  Verily  every  Man  at 
his  beft  Eftate  is  altogether  Vanity,  Selab.  Sure 
ly  every  Man  walketh  in  a  vain  Shew  ;  furefy 

they  are  dif quieted  in  vain P.  413. 

SERMON     XIII. 
Upon   the  true  Value,  Ufe  and  End  of   Life.; 

and  the  Condi) civenefs  of  Religion  to  prolong, 

and  make  it  happy  :  Occafioned  by  the  Death 

of  fome  Aged  Perfons. 

PSALM  XXXIV.  12—15.  What  Man  is  be 
that  deftret'h  Life,  and  loveth  many  Days  that  he 
rttay  fee  good  ?  Keep  thy  Tongue  from  Evil,  and 
thy  Lips  from  Jpeaking  Guile.  Depart  from  Evil 
and  do  Good ;  feek  Peace  and  purfue  it.  tte  Eyes 
of  the  Lord  are  upon  the  righteous,  and  his  ears 
we  open  unto  their  cry. 

SERMON    XIV. 
Upon  the  fame  Subject,  P, 

N.  B.  The  Errata  are  at  tbe  End  of  the  BaaL 


SERMON 


SERMON     I. 


Upon  Hearing  the  Word. 


JAMES  L   21,    22. 

all  filthinefs  and  fuperfluity  ofnaugb* 
tinefs,  and  receive  'with  meeknefs  the  ingrafted 
word^  w hi ch  is  able  to  fave your  fouls.  But  be 
doers  of  the  word^  and  not  hearers  only,  de 
ceiving  your  ownfehes. 


His  apoftolical  exhortation  con-  SERM, 
fids  of  two   principal  parts.—        I. 
The   former  of  which  refpecls 
the  duty  of  hearing  the  word 
and  gofpel  of  the  kingdom,  in 
a  way  fuitable  to  the  importance 


and  grand  defign  of  it.  "  Lay  apart  all  filthi- 
«e  nefs  and  fuperfluity  of  naughtinefs  ;  and  rc- 
4C  ccive  with  meeknefs  the  ingrafted  word,  which 
"  is  able  to  fave  your  fouls.  "  The  latter,  re- 
fpefts  the  neceflhy  of  yielding  a  f  radical  obedience 
B  to 


2  ^  On  Hearing 

SE  RM,\  to  this  heavenly  meflage,  in  order  to  its  great  end 
I,  being  anfwered  upon  us  •,  together  with  the  mi- 
ferable  del!ifion  which  thofr  are  under,  who  con 
tent  themfelves  with  hearing  ir,  without  living 
according  to  it.  "  But  be  ye  doers  of  the  word, 
"  and  not  hearers  only,  deceiving  your  own 
"felves.  " 

THIS  is  the  firft,  general  diftribution  of  the  fub~ 
jecl:  before  us.  But  it  may  be  ufeful  to  give  the 
fevepaj  ^things  contained  in  th?s  pafTage,  a  more 
pnrticoUr'  'confideration  in  the  following  order. 


I.  OF  the  Duty  of  Hearing  the  Word. 

II.  OF  Receiving  it  with  Mecknefs. 

III.  OF  the  necefiity  of  renouncing  Vice  in  all 

its  groffer  Forms,  in  order  thereto  :  Or,  in 
the  language  of  the  Apoftie,  of  laying  apart 
mtjSy  and  fuperfiuity  of  naugbtinefs* 


IV.  OF  the  neceflTity  of  obeying  theGofpel,  irt. 
order  to  obtaining  the  Salvation  of  it. 

V.  OF  fome  Mi/takes  concerning  the  Terms  oF3 

Salvation  ;  and  particularly  concerning  Sal-* 
vation  by  Grace. 

VI.  Of 


the  Word. 

VI.  OF   Miftakes   concerning  being  found  ^ 
CHRIST,  not  having  our  own  Rigbteoufnefs. 

VII.  OF  Miftakes  concerning  Juftif  cation    by 
Fait  h^  as  Faith   is  diflinguifhed  from,  and 
oppofed  to,  Evangelical  Obedience. 

VIII.  OF  the  Nature  and  Principle  of  Evangeli 
cal  Obedience. 

IX.  AND  LASTLY.    OF  the  Extent  of  this  Obe 
dience,  together  with  a  brief  Defcription  of 
it,  as  it  is  found  in  good  Men,  who  are  the 
Heirs  of  Salvation, 


I  am  "to  reprefent  the  obligation 
lying  upon  all  Chriftians  in  general  to  be  Hearers 
of  the  Word  and  Gofpel  of  the  Kingdom.  I 
fay,  lying  upon  Cbriftians  ;  becaufe  it  is  to  fuch, 
that  the  apoftle  is  here  fpeaking  ;  not  to  uncon 
verted  Jews  or  Gentiles^  but  to  thofe  of  the 
twelve  Tribes  fcattered  abroad,  who  were  already 
profelytcd  to  the  Cbriftian  Faith  ;  as  appears 
from  theEpiflle  itfelf.  However  it  is  not  meant, 
that  this  is  the  duty  of  Chriftians,  exclufively  of 
others.  Our  Saviour  having  commanded,  that 
the  gofpel  fhould  be  preached  for  a  witnefs  to  all 
People  ;  all  are  accordingly  required  to  hearken 
to  it  •,  and  thofe  who  refufe  to  do  this,  are,  in 
the  language  of  fcripture,  faid  to  judge  tbmf  elves 
B  a  »*• 


4  On  Hearing 


un&ortty  tf  eternal  life.     But  feeing  the  ap'-ftfc 
L        James   here   direds  his  Difcourfe   to   protcfftd 
Chriftians,  I  fhall  confine  myfelf  to  fuch. 

Ir  is  not  to  be  fuppofed,  that  when  Perfons 
are>once  become  Believers  of  the  Gofpel,  they 
need  have  no  farther  concern  to  hear,  and 
to  attend  to  it,  from  time  to  time  ;  as  tho*  this 
wifdom  of  God  in  a  my  ft  cry,  were  to  be  learned  all 
at  once,  and  difrcgarded  afterwards.  The  apoftle 
expreffes  himfelf  in  a  manner  that  prefuppofes  it 
to  be  the  known,  acknowledged  duty  of  Chrif 
tians  in  common,  to  give  conftant  and  diligent 
Heed  to  the  word  which  legan  to  be  fptiken  by 
the  Lordy  and  was  confirmed  by  them  that  beard 
him  •':  For  his  Exhortation  chiefly  refpefts  the 
manner  in  which  this  word  of  Truth  ought  to  be 
received  ;  the  duty  of  Hearing  it  in  general,  be 
ing  rather  taken  for  granted,  than  directly  aflerted. 
And  by  his  ufing  the  Expreflion  of  hearing  the 
wor£>  repeatedly,  as  he  does  in  the  Context,  it 
is  at  lead  probable,  that  he  had  a  fpecial  reference 
to  hearing  it  preached  in  Cbriftian  Affemblies^  at 
ftated  Times,  by  thofe  whofe  fpecial  Eufmefs  and 
Office  it  was  to  teach,  to  reprove,  to  rebuke,  and 
exhort,  with  all  lovg-fuffering  and  do  Brine.  The 
Apoftle,  certainly  did  not  defign  to  preclude,  or 
let  afide,  other  means  of  inftrucli  >n  and  edifica 
tion  ;  fuch  as  rea  ling,  meciitation,  and  private, 
focial  converfe  •,  all  which,  in  their  places,  are 
very  beneficial  to  thofe  that  ufe  them.  But 


tie  Word* 

i 

whoever  will  be  at  the  pains  to  look  into  the 
Chapter,  will,  if  I  miftake  not,  find  that  St. 
James  had  a  particular  reference  to  the  ftated, 
and  divinely  inftituted  method  of  Chriftian  edifi 
cation  in  the  Affrmblits  and  Churches  <  f  the 
Saints  ;  wherein  one  Peifon,  at  leaft,  exercifed 
the  office  of  a  Teacher  •,  indrucling  the  young 
and  ignorant,  ilirring  up  the  minds  of  the  more 
knowing,  and  inculcating  upon  all,  the  practice 
of  Chriftian  piety  and  virtue, 

THIS  was  one   very  confiderable  end,    tho* 
not  the  only  one,  propofed  in  the  firft  inftitution 
of  Chriftian  Affemblies.      And   it  is,  in  a  great 
meafure,  by  this  means  that  Chriflianity  has  been 
handed  down  from  age  to  age,   from  generation 
to  generation  •,    tho'  not  with  equal  purity  arid 
advantage  in  all  times  and  places,     And  one  may 
venture   to  aflert,  that,  upon  the  whole,  great 
good  has  refulted  to  the  world  from  this  practice  ; 
and  that  Chriftians  cannot,    under  any  pretence 
whatever,  fcrfake  the  afiembling  of  themfelves  to- 
gether,  for  the  mentioned  purpofe,  without  be 
ing  highly  culpable.     This  is  a  Method  of  in- 
ftru6lion  and  edification,  that  is  plainly  of  divine 
inftitution,  and  therefore  demands  the  regard  and 
fubmifTion  of  all  Chriftians,  at  all  times,  and  in 
all  places,  wherein  it  is  practicable.     Nor  can  con 
forming  to  this  inftitution,  be  ufelefs  and  unpro 
fitable  to  any,  who  afiemble   to  hear  the  word 
with  that  mseknefe  which  the  Apoftk  injoins :  I 
6  3  mean* 


On  Hearing 

provided  theGofpel  is  preached  to  them 
in  any  tolerable  degree  of  purity  and  integrity. 
To  be  lure  the  upholding  of  thefe  Affemblies 
mud  be  very  advantageous  to  all  that  frequent 
them,  if  the  holy  Scriptures  are  read  therein  from 
time  to  time,  in  a  language  that  is  underftood  by 
all.  Which,  by  the  way,  ought,  I  fuppofe,  to 
be  one  dated  and  conftant  part  of  the  religious 
exercife  in  thefe  aflemblies  :  Nor  is  the  Omiffion 
hereof  very  confident  with  that  regard  Chriftians 
in  general  profefs,  for  thefe  facred  writings  ;  and 
which  they  evidently  claim,  as  being  given  by  in- 
fpiration  of  God  ;  and  the  great  rule  of  our 
Faitb'oxiA  Prafticc.  Thefe  Scriptures  at  lead, 
are  "  profitable  for  doftrine,  for  reproof,  for 
correction  and  for  inftru&ion  in  righteoufnefs, 
that  every  man  and  child  of  God  may  be  perfect, 
and  throughly  furnifhed  unto  all  good  works.  ** 
To  them  we  ought  furely  to  give  "  diligent  heed, 
as  unto  a  light  Ihining  in  a  dark  place  ;  they  be- 
iryg  a  fure  word  of  prophecy  ;  "  and  gracioufly 
given  us  of  God,  to  guide  our  feet  into  the  paths 
of  truth  and  peace,  until  the  dawn  of  a  more 
perfeft  day,  "  and  the  day-dar  arife  in  our 
Hearts. " 

NOR  can  it  be  reafonably  tho't,  that  the  word 
preached  even  by  fallible  men,  is  altogether  ufe- 
lefs  and  unprofitable  to  them  that  duly  attend 
upon.it.  On  the  contrary,  this  is  very  condu 
cive  to  the  good  end  mentioned  *  and,  as  was 

in* 


the  Word. 

intimated  before,  claims  our  regard,  as  an  inili- 
tution  of  our  Saviour,  the  Head  of  the  Church  :  jt 
Who  when  he  afcended  up  on  high,  gave  not 
only  Apoftks,-  Prophets  and  Evangelilts  ;  but 
alfo "  Paficrs  and  Teacher s^  for  the  perfecting  of 
the  Saints,  for  the  work  of  the  rmniftry,  for  the 
edifying  of  His  body,  'till  we  all  come  in  the  uni 
ty  of  the  Faith,  and  of  the  Knowledge  of  the 
Son  of  God,  unto  a  perfeft.man,  unto  the  mea- 
fure  of  the  ftature  of  the  fulnefs  of  Chrid  ;  that 
we  be  no  more  children,  toiled  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine.  ' 

HOWEVER  imperfectly  this  bufmefs  of  public 
teaching  and  exhorting  •,  of  expounding  the  holy 
Scriptures,  and  urging  the  motives  to  evangelical 
obedience,  may  oiten  be  performed  ;  yet  it  is  un- 
queftionably  fubfervient  to  very  good  ends ;  and 
Ihould  not  be  contemned  and  difregarded  by  any 
that  call  themfelves  Chrift's  Difcipks.  It  will  be 
no  great  compliment  upon  the  Clergy  (  an  order 
of  men  which  I  arn  not  much  difpofed  to  flatter  } 
to  fay,  that  there  are  many  perfons  in  all  coun 
tries,  who  are  not  fuch  proficients  in  Chriftian 
knowledge,  as  to  be  quite  paft  receiving  any  in- 
ftru&ion  from  them  ;  efpecially  from  fuch  of 
them  as  "  rightly  divide  the  Word  of  truth.  " 
And  fome  of  thofe  perfons,  who  prefume  this  to 
be  their  own  cafe,  may  after  all  be  a  little  mifta- 
ken  in  themfelves ;  and  think  as  much  too  highly 
$f  their  own  abilities,  as  they  do  too  lowly  of 
B  4  thofe 


On  Hearing 

thofc  of  others.  To  be  fure,  one  fliall  hardly 
meet  with.more  vain,  fuperficial,  emptyCreatures, 
than  amongft  thofe  who  take  it  upon  them  to 
run  down  that  order  of  men  \  and  to  fet  them  at 
naught,  as  tho'  all  their  inftruftions  were  ufelefs 
to  the  world,  at  beft.  And  the  Clergy  muft  be 
very  ignorant  indeed,  ignorant  of  the  rudiments 
and  firft  principles  of  Chriftianity,  were  they  not 
able  to  inftruci  a  multitude  of  thefe  bluftering 
Sparks,  and  foolim,  conceited  Scoffers,  who  take 
it  upon  themfelves  to  run  them  down.  But  all 
companions  are  faid  to  be  odious  5  and,  perhaps, 
there  can  be  none  more  fo  than  fuch  an  one  as 
this— 

IT  is  not  to  be  doubted,  indeed,  but  that,  a- 
mongft  the  Laiety,  (  I  ufe  this  term  merely  for 
diftinftion  fake  ;  not  by  way  of  reproach  and 
contempt,  as  it  has  too  often  been  ufed  by  fome 
arrogant  Eccle/iajiicks.)  It  is  not  fo  be  doubted, 
I  fay,  but  that  amongft  the  Laiety  there  are  ma 
ny  perfons,  from  whom  a  great  part  of  the  Cler 
gy  might  be  glad  to  be  inftrucled,  even  in  mat 
ters  that  are  more  peculiarly  their  own  province,, 
But  on  the  other  hand,  it  is  to  be  remembred, 
that  there  are  great  numbers  of  children  and 
youth  ;  and  many  perfons  of  adult  age,  that  arc 
cither  of  mean  education,  .'•  or  none  at  all  ;  many 
poor,  labouring  people,  who  have  no  time  for 
reading  and  contemplation  ;  and  many  others  fb 
embarraffed  with  a  multiplicity  of  bufmefs,  and 

the 


the  Word.  g 

-the  cares  of  this  life,  that  they  do  not  in  fad  ap-  SERM* 
ply  themfelves  to  the  acquifkion  of  Cjiriftian  lei-  j 
ence  ;  and  I  might  ftill  add;  great  numbers  of  a 
low  capacity,  who  after  all  their  diligence  and 
pains,  can  attain  to  but  little  knowledge  ;  I  fay 
there  are  great  numbers  of  thefe  different  forts  or 
clafTes  of  people?  that  may  furely  receive  fome 
ufeful  inftrudtion  even  from  the  pulpit.  Allow 
ing  the  clergy  only  a  common  mare  of  natural 
underftanding,  (  and  it  would  feem  hard  to  deny 
them  this  )  it  is  very  ftrange  if,  with  the  advan 
tage  of  a  learned  education,  and  feveral,  perhaps 
many,  years  clofe  application  to  the  ftudy  of 
facred  fciencef  they  are  not  qualified  to  be  teach 
ers  of  babes  ;  of  raw,  untaught,  undifciplined 
youth  ;  of  thofe  whofe  lot  it  is  to  labour  almoft 
inceflantly  for  the  meat  that  peri/betb  •,  of  thofe 
who  have  never  given  much  of  their  attention  to 
the  fubject  of  religion  -9  and  of  thofe  who  are 
not  even  capable  of  attaining  to  any  confider- 
able  degree  of  this  knowledge,-  for  a  certain 
reafon  already  hinted  at. — So  that  after  we  have 
excepted  all  thofe,  who  have  any,  even  the 
lead  pretence  to  be  excepted,  on  account  of  their 
fuperior  capacity  and  cxtenfive  knowledge  •,  there 
are  multitudes  in  all  Chriftian  countries,  who 
ought  to  be  Hearers  $f  the  word  as  publickly 
preached,  were  it  only  for  the  inftruction  in  truth 
and  righteoufnefs,  which  they  may  gain  by  at 
tending  upon  this  inflitution.  And  how  few 

there 


*o  On -Hearing 

there  are,  comparatively  fpeaking,  who  have  any 
right  to  look  upon  themfelves  as  exceptions  in  the 
prefentcafe,  upon  the  fcore  of  their  being  wijer 
than  their  teachers,  I  mall  not  prefume  to  deter 
mine. 

BUT  as  to  thofe  who  are  really  too  great  pro 
ficients  in  facrcd  knowledge,  to  *be  capable  of  be 
ing  inftruffedin  this  way  ;  ( let  their  number  be 
greater  or  lefs  )  they  mould  remember  that  in- 
ftrudion,  mod  properly  fo  called,  is  very  far  from 
being  the  whole  defign  of  preaching,  and  of 
hearing  the  word.  There  are  other  good  and 
important  ends  to  be  anfwered  hereby,  which  are 
common  to  all  Chriftians  in  general •}  to  the  wife 
and  learned,  as  well  as  to  the  fimple  and  illiterate. 
Are  not  the  minds  and  memories  of  the  more 
knowing,  to  be  (Hrred  up  and  refrefhed  ;  and 
their  attention  to  the  great  doctrines  and  duties  of 
the  gofpel,  awakened  from  time  to  time,  as  well  as 
the  minds  of  the  ignorant  to  be  informed  ?  The, 
preacher,  tho*  of  no  diftinguifhed  talents  whe 
ther  natural  or  acquired,  may  pofllbly  edify  the 
wifeft  of  his  auditors,  a^d  fuch  as  are  much  wifer 
than  himftlf  ;  by  putting  them  in  mind  of  what 
they  before  knew,  and  were  eftabli (lied  in.  The 
Apofties  thrmielves  did  not  always  propofe,  in 
their  preaching  and  writing,  to  afford  new  light 
and  information  to  their  hearers,  and  thofe  to 
whom  they  wrote.  4C  I  will  not  be  negligent, 
"  fays  St.  Peter i  to  put  you  always  in  re.mem- 

«  brancc 


the  Word.  11 

«'<  brancc  ofthefe  things,  ahho*  ye  know  them,  SERM. 
"  and  be  eftabliflied  in  the  prefent  truth.  Yea  I  j 
**  think  it  meet,  as  long  as  I  am  in  this  taber- 
'*  nacle,  to  ftir  you  up,  by  putting  you  in  re- 
*6  membra  nee.  "  Thofe  who  conceive  that  the 
informing  of  men's  underftandings,  either  is,  or 
ought  to  be,  the  fole  end  of  preaching-;  and  who 
therefore  excufe  themfelves  from  hearing,  under 
a  notion  that  they  cannot  be  taught  or  inftrufted, 
are  fo  far  from  being  the  wifeft  of  men,  (  unlefs 
it  is  in  their  own  vain  imaginations  )  that  they 
want  one  to  "  teach  them  even  the  firft  princi 
ples  of  the  oracles  of  God  ;  "  and  have  much 
more  need  "of  that  milk  which  they  loath  and 
defpife,  than  of  that  ftrong  meat  which  their  too 
forward  and  vitiated  appetite  fo  eagerly  craves, 
and  hankers  after. 

MEN  that  are  truly  wife,  are  fenfible  that  they 
need  fomething  b^fides  fpeculative  kndwledge, 
fomething  belides  the  fcience  of  religion,  confi- 
'dered  as  the  furniture  of  the  head.  They  know 
they  are  but  too  apt  to  let  flip  many  ufefui  and 
/alutary  truths,  which  ought  to  be  always  prefent 
with  them  \  and  which  may  be  again  fuggefted 
to  them,  even  by  perfons  that  are  every  way  their 
inferiors.  Such  Perfons  alfo  know,  that  old 
truths  may  be  fet  in  new  and  different  points  of 
light,  fo  as  to  come  better  recommended  to  their 
understandings,  and  to  take  fatter  hold  of  the 
mind  and  confcience,  than  they  have  done  before. 

They 


22  On  Hearing 


on  the 

heart,  are  to  wear  out,  or  at  leaft  to  grow  faint 
and  dim,  if  not  frequently  renewed.     They  know 
that  the  fpirit  of  devotion,  and  the  religion  of  the 
heart,  is  a  fire  which  will  infenfibly  languid*  and 
go  to  decay,  in  the  damps  and  mifts  and  impure 
vapors  of  this  world,  if  it  be  not  often  fuppUed 
with  new  fewel  from  heaven,  and  from  that  word 
of  God  which  is  fometimes   like  a  fire,  to  melt 
and  inflame  the  heart,  as  well  as,  at  others,  like 
a  fword  to  pierce,  or  a  hammer  to  break  it  in 
pieces.     They  are  fenfible  how  expedient  and 
profitable  it  is,  to  have  the  great  proofs  of  Chrif- 
tiawty  fet  before  them  from  time  to  time  •,    to 
gether  with  the  great  motives  to  holinefs  of  life  5 
the  majefty  and  perfections  of  God  -,  the  love  and 
grace  of  our  Lord  Jefus  Chrift  ;    the  vanity  of 
this  world  ;  the  excellency  and  happinefs  of  reli 
gion  ;  the  glovks  and  terrors  of  the  laft  day  ;  the 
joys  of  the  righteous,    and    the  deftrudlion  and 
mifery  of  the  wicked.     Wife  men  do  not  think 
it   ufelds,   to  be  frequently  reminded  of  luch 
things  :    but  know   the  benefit  hereof,  and  that 
even  a  weak  man  may  prove  a  friendly  monitor 
to  them  in  thefe  refpecls. 

IT  is  farther  to  be  obferved,  that  thofe  who  are 
not  directly  able  to  inftruct  others,  may  yrt  he  a 
means,  in  the  hand  of  providence,  of  fuggefting 
and  hinting  feme  things  to  them,  which  they 
never  happened  to  think  of  before  9  and  whiciv 

may 


the  Word.  13 

may  naturally  lead  them  into  a  long  train  of  ufe-  SERM. 
ful  reflection.  And  in  this  fenfe,  God  does  pro- 
bably  fomctimes  ordain  praife,  ewn  out  of  tb* 
mouths  of  bates  and  fucklings.  In  fine  here,  thofe 
who  really  deferve  the  charader  of  wife  men,  (  a 
character  to  which  fo  many  put  in  their  claims 
without  any  colour  of  right  and  juftice  )  know, 
that  it  is  folly  for  men  to  pretend  to  be  wifer  than 
their  maker  ;  or  to  throw  contempt  upon  any 
of  his  inftitutions,  from  a  vain  conceit  that  they 
do  not  need  them.  They  will  therefore,  as  Solo 
mon  obferves,  bear,  and  increaje  learning.  The 
moft  fure  and  effectually  means  of  growing  in 
grace^  and  in  tbe  knowledge  of  our  Lord  and  Sa 
viour  Jefits  Cbrifly  is  to  walk  in  all  his  ordinances 
blamelefs ;  of  which,  hearing  th&  word,  is  evi 
dently  one.  Nor  have  any  a  right  to  be  called 
the  Friends  of  Gt>d  and  religion,  who  do  not 
love  tbe  place  where  be  recordetb  bis  name>  and 
where  bis  honor  dwellelb  ;  the  place  where  he 
tommandetb  tbe  Ueffmg,  even  life  for  evermore- 

WERE  it  only  for  example- fake,  the  more 
knowing  part  of  Chriilians  ought  certainly  to 
countenance  and  encourage  the  publick  religious 
cxercifes  of  the  Lord's  Day,  by  attending  upon 
them.  Otherwife  they  will  naturally  come  to  be 
difregarded  by  that  part  of  mankind  who  mod 
need  fuch  helps  and  afiiftances  :  I  mean  the  com- 
won  people.  And  thus  tbro*  tbe  knowledge  of 
fome,  whether  real  or  imaginary,  tbi  weak  Bro 
ther 


On  Hearing 

may  Per*fo>  for  whom  Chrift  died.     When- 
ever  it  fhall  come  to  be  generally  fuppofed,  that 
the  religious  exercifes  here  intended,  are  defigned 
only  for  the  benefit  of  the  vulgar  and  illiterate  \ 
and  when  they  fhall  accordingly  be  neglected  by 
perfons  of  knowledge  and  capacity,    it  will  foon 
be  looked  upon  as  difreputable  for  any  to  attend 
upon  them,  as   being  a  tacit  confeffion  of  their 
ignorance.     And  fo  every  one,  will  think  him- 
felf  under  a  fort  of  obligation  to  abfent  himfelf 
from  the  publick  worfhip  of  his  Maker,  and  from 
the  place  where  his  word  is  read  and  preached  ; 
in  order  to  prove  to  the  world  that  he  is  a  man  of 
wifdom.      And  indeed  there  are  many  amongft 
us  who  give  no  other  evidence  befidcs  this,    of 
their  fuperiority  to  the  bulk  of  mankind  ;  tho'  I 
cannot  at  prefent  think  it  a  conclufive  argument. 
BUT  to  draw  towards  a  conclufion  of  this  dip 
courfe  :  It  is  manifeflly  the  duty  of  all  Chriftians 
in  common   to   hear  the  word  ;  particularly,  to 
hear  it  in  the  public  affembly  of  the  Sainfs,  upon 
the  ftated  timss   for   fuch  religious  exercifes.     It 
is   the  duty   of  -the  young  and  old,  wife   and 
fimple,  male  and  female,  bond  and  free,  to  come 
and  fit  before  God  as  his  People  fitteth,  (  to  ufe 
the  language  of  Scripture)  •,  and  conftantly  to  at-' 
tend  upon  the  ^pointed  means  of  inftru6tion  and 
edification.      The  gofpel  injoins  this  upon  a3J» 
without  making  any  exception.     The  far  greater 
p^rt  of  Chriftians  are  not  pad  being  taught  and 

inilrufted 


tie  ffior.  15 

Snftructed  in  this  way:  Some  may  have  tlieir  pure,  SERA*. 
and  others,  their  impure  minds,  flirred  up  :  Some       j. 
may  be  inlightned  in  their  duty  :  Others  may  have 
known  duties  inculcated  upon  them  to  ad  van* 
tage  •,  and  ALL  may  be  furthered  in  the  way  that 
leads  to  eternal  life,  provided  they  hear  the  word 
with  a  fuitable  temper  of  mind.     It  is  no  fufficient 
excufe  for  neglecting  the  publick  worfhip,  that 
the  Perfon  who  officiates*  is  hot  one  of  a  diftin- 
guifhed  capacity  and  great  learning  ;  or  that  he 
is  not  even  as  one  that  has  a  pleafant  voice  >  and 
can  play  well  upon  an  inftrument.     It  is  better  to 
hear  the  great  doctrines,  duties  and  promifes  of 
the  gofpel?  from  the  mouth  of  a  plain,  illiterate 
man,  than  not  to  hear  them  at  all  :    And  the 
foul  may  be  caught  up  to  Heaven,    altho'  not 
wafted  thither  by  mufic  and  harmonious  founds. 
To  conclude,    therefore,  let   me  befeech  all 
thofe  who  claim  the  worthy  and  facred  name  of 
Cbriftians,  (  for  with  others  I  am  not  now  con 
cerned)  to  be  at  haft  hearers  of  the  word.     There 
are  no  excufes  for  neglecting  this,  cafes  of  necef- 
fity  and  mercy  being  excepted,  which   will  not 
fiiow  either  the  ignorance,  or   the  pride  and  va 
nity,  of  thofe  who  make  them.    And  if  a  man 
is  not  fo  much  as  a  hearer,  we  have  furely  no 
reafon  to  think  that  he  is  a  doer  of  the  word,  or 
will  be  blefied  in  his  deed.    Chriftians  ought 
doubtlefs  to  be  left  at  liberty  where,  and  with 
•whom  they  will  aflemble  for  the  purpofe  men 
tioned  i 


On  Hearing 

And  fliould  exercife  their  reafon,  difcre- 
tion  and  confcience  in  making  the  choice.  But 
they  are  abfolutely  inexcufable  if  they  do  not  at 
tend  the  publick  worfhip  fome  where  or  other  ; 
even  tho*  there  may  be  no  feet,  church  or  deno 
mination  of  Chriftians,  with  which  they  can  in- 
tirely  fall  in.  It  is  one  of  the  chief  honours  of 
the  prefent  age,  that  the  principles  of  religion, 
particularly  of  religious  liberty,  are  better  under- 
ftood,  and  more  generally  efpoufed,  than  they 
have,  perhaps  been,  fince  the  days  of  the  apoftles. 
It  were  to  be  wifhed,  that  practical  Chriftianity 
had  made  progrefs  in  the  fame  proportion.  But 
it  cannot  be  denied,  that  many,  together  with 
fome  vulgar  errors  and  fuperftitions,  have  in  a 
manner  thrown  off  even  the  form  of  godlinefi  •, 
laying  no  ftrefs  at  all  upon  thofe  outward  ordi 
nances  and  inftitutions,  upon  which  too  great  a 
ftrefs  has  doubtlefs  been  laid  heretofore.  This 
feems  to  be  the  cafe  not  only  in  other  countries  i 
but  in  our  own.  We  are  manifeftly  running  in 
to  an  extreme  *,  at  lead  many  amongfl  us  are, 
under  a  notion  of  a  more  rational  religion  ;  an 
extreme  which,  it  is  to  be  feared,  may  in  time, 
leave  fcarce  the  outward  mew  and  appearance  of 
Chriftianity  amongft  us.  Let  not  us,  my  Bre* 
thren,  do  any  thing  which  may  have  a  natural 
tendency  to  bring  our  holy  religion  into  difrepute* 
Remembring  that  we  are  not  without  law  t* 
God,  but  under  tbt  law  to  Cbrift  j  let  us  pay  a 

due 


the  Word. 

due  and  facred  regard  to  all  his  commands  and  in- 
ftitutions  •,  particularly  that,  refpefting  the  pub- 
lick  worfhip,  and  hearing  the  word.  In  the  lan 
guage  of  the  Apoftle,  with  whofe  words  I  fliall 
clofe  this  difcourfe,  "  Let  us  hold  faft  the  pro- 
**  fcflion  of  our  faith  without  wavering  ;  (for  he 
"  is  faithful  that  promifed  )  and  let  us  confider 
<c  one  another,  to  provoke  to  love  and  to  good 
*c  works  ;  not  forfaking  the  Gambling  of  our ~ 
*'  fehes  tegetber,  as  the  mdnntr  offome  is  ;  but 
**  exhorting  one  another  ;  and  fo  much  the  mQrea 
*c  as  we  fee  the  day  approaching.  " 


C  SERMON 


SERMON     II. 


Upon   Receiving  the  Word  wit 
Meeknds, 


JAMES  I.   2r,   22. 

LAY  apart  all  jilthinefs  and  fuperfuity  of  naugk* 
tincfs*  and  receive  with  meeknefs  the  ingrafted 
word)  which  is  able  to  fave  your  fouls.  But  It 
ye  doers  of  the  word^  and  not  hearers  cnly^  <&- 
ceiving  your  own  fefoej. 

TH  E  duty  of  hearing  the  word,  having 
been  briefly  ftiown  in    the  foregoing 
difcourfe  ;  we  are  now  to  confider  with 
what  temper  it  ought   to  be  attended 
upon,  and  received.     "  Receive  with   meeknsfs 
the   ingrafted  word>  fays   the  apoille^   which  is 
able  to  fave  your  fouls.  "     We  are  mofe  plarti- 
cularly  and  diredly  admonifhed  by  thefe  words*1 
to  hear  and  receive  the  Gofpel   with  a  humble 
and  teachable  temper  of  mind,   as  oppofed  to 
G  $  that 


2O  On  Receiving  the  Word 


SERM.  *^at  priie9  captioufnefs,  and  wrangling  difpofi* 
H.  tfofi,  which  are  but  too  commonly  found  amongft 
the  profeffors  of  Chriftianity.  However,  I  fhall 
take  the  liberty  to  confider  the  words  in  a  greater 
latitude,  at  defigned  to  injoin  upon  us  all  that 
care  and  reverence,  that  candor  and  love  of  truth, 
that  fimplicity  and  docility  of  mind,  which  be 
come  finful  creatures,  when  the  Gofpel  is.  prea 
ched  to  them  5  and  which  are  fu  table  to  the  na 
ture  and  dcfign  of  this  difpenfation  of  the  Grace 
of  God  to  the  World.  And  the  admonition 
may  accordingly  comprifein  it  the  following  par 
ticulars  : 


THAT  we  hear  the  word  with  cart  and 
^  in  voppofition  to  (loth,  liftlefnefs,  and  a  lazy 
indifference  : 


fobricty  and  due  decorum*  in  oppofition 
to  indecent,  levity,  and  rudenefs  : 

WITH  humility  )  and  iteacbaiti  temper  ',  in 
oppofuion  to  a  fpirit  of  pride,  carping  and  con- 
tradition  : 

WITH  due  caution^  (  when  it  is  preached  by 
fallible  men  )  in  oppofition  to  a  falfe  humilityt 
\vbich  difpofes  mahy  people  to  fwallow  down 
whatever  they  hear  from  the  Pulpit,  tho*  often 
very  contrary  to  the  4o&nne  of  our  Saviour'and 
his  Apoftles  : 

WITH 


with  Meeknefs.  21 

WITH  patience,  and  affeRionate  regard  to  the  SERM. 
truth,    altho'  nothing  new  fhould  be  faid  upon       j 
the  fubjeft  treated,   in  oppofition  to  that  vain 
curiofity   and  love  of  novelty,    which  we  fee  in 
thofe  that  have  itcbing  Ears  :  , 

WITH  candour  and  impartiality,  in  oppofition 
to  all  perfonal  prejudice,  and  tothefpintof  party  ; 

WITH  f elf -application,  in  oppofition  to  that 
common  humour  of  applying  what  is  faid  to  the 
cafe  of  our  neighbours  : 

AND  laftly,  With  a  fmgle  view,  and  an  hearty 
defire,  to  receive  chriftian  edification  ;  and  to 
obtain  that  which  is  the  great  end  of  the  Gofpel- 
revelation,  and  of  our  Faith  in  it,  cwn  (be  Salva 
tion  of  our  Souls.  . 

LET  me  inlarge  a  little  upon  the  feveral  par 
ticulars  hinted  at  above. 

i.  WE  fhould  hear  the  word  with  care  and 
attention,  in  oppofition  to  (loth,  liftlefnefs,  and 
a  lazy  indifference.  Chriftians  ought  not,  at  any 
time,  to  btjlothful  in  bufmefs,  but  ever  fervent 
in  fpirit,  ferving  the  Lord.  But  there  is  a  pecu 
liar  impropriety  in  withdrawing  our  attention, 
and  indulging  to  (loth,  when  we  are  afiemblcd 
to  worfhip  God,  and  to  fiear  his  word.  The 
C  3  cold- 


22  On  Receiving  the  Word 

SERM.  coldnefs  and  carelefnefs,  with  which  many  Chn- 
\\t  ftians  fit  under  the  difpenfation  of  this  heavenly 
doctrine,  is  very  furprifing,  and  hardly  to  be  ac 
counted  for.  The  Gofpel  is  not  only  the  word  of 
Him  that  ipeaketh  from  heaven  -?  but  it  is  that 
wherein  we  are  all  particularly  jnterefted,  and 
far  more  fo  than  we  are  in  any  thing  befides. 
This  is  that  Gofpel  which  contains  the  overtures 
of  peace  and  reconciliation,  which  God  is  making 
to  his  finful  Creatures  j  wherein  *6  Life  and  im 
mortality  are  brought  to  light "  ;  which  contains 
all  the  folid  grounds  of  our  hope  and  expecta 
tions  of  future  blifs  •,  and  which  we  ought  in  rea- 
fon  to  look  upon  as  good  news  from  a  far  coun 
try  -y  "  a  faithful  faying,  and  worthy  of  all  ac 
ceptation  ".  With  what  raifed  attention  ?  with 
what  holy  reverence  ?  with  wh^t  humble  grati* 
tude,  does  it  then  become  us  to  hear  and  receive 
this  ingrafted  word,  which  is  able  to  fave  our 
fouls  ;  and  which  is  fpoken  to  us  folely  for  that 
end  ?  But  alas  !  were  a  trifling,  unconcerning 
ftory  told  qs,  from  a  remote  part  of  the  world* 
by  fome  romantic  traveller,  many  perfons  would 
|>e  at  leaft  as  attentive  to  it,  and  fome  much 
more'  fo,  than  they  are  in  our  religious  afTemblies, 
to  thofe  glad  tidings  which  Chrift,  the  true  and 
faithful  witnefs,  has  brought  from  Heaven  tq 
Earth.  Altho'  God,  who  "  at  fundry  timest 
and  in  divers  manners,  fpake  to  the  fathers  by 
she  prophet^  hath  in  thcfe  laft  days  fpoken  to 

the 


with  Meeknefs*  23 

the  w6rld  by  his  Son  "  -/yet  many  to  whom  this  SERM. 
gofpc-1  of  the  Kingdom"  is    preached,    and  who      ]j 
profefs  to  bl-lieve  it,  pay  far. Ms  regard  to  if,. than 
they  would  to  an  account  of -the  Mogul- Ejnpire\ 
of  the  wars  of  'Kouli  Kan.;    and  of  many  .  otbir 
things,  if  poiilble,  both  lefs  interefting  to  t 
and  lefs  confide-rabie  in  their  own  nature.     They 
could   not  doze  and  (lumber  more,    while,  the 
moft  idle,  the  moft  unintereiling  tales  weir 
ling,   than  they  do,    when  the    Gofpel  of  their 
Salvation  is  read  or  preached  to  them.     Good 
God  !  what  impiety  ?    what  infatuation  is  this  ? 
Is  this  to  pay   a  due  regard  to  thy  overtures  of 
peace  and   happinefs  to   rebellious  mortals !     Is 
this  to  give  proper  heed  to  the  Revelation  which 
thou  haft  made  of  thy  felf  by  thy  Son  !     Is  this 
to  hear,    and  to  receive  with   mecknefs,    the  in 
grafted  word  !     Is  it  not  rather  to  flop  the  ear 
againft  the  voice  of  divine  love  and  companion  ! 
Is  it  not  rather  to  throw  maniflft  open  contempt 
Upon  thy  word,  than  to     y  any  honor  to  it  ! 

SOME  of  thofe  r      ^1S  whom  I  here  intends 
are  fo  far  from  IK  ang  the  word  with  a  becom 
ing  attention,    <  hat  they  do  not  hear  it  all.  ^ .  but 
"defignedly  co  npofe  themfelves  to  reft  in  the  place 
of  public  worlhip,  as  tho'  they  had  not  koufes  to 
Jlsep  in  \  or  rather,  as  tho'  they  were  determined 
to  fhoXv  how  much  they  defyifs   the  Cbtircb  of 
God^  and  at  once  to  caft  contempt   both  upoa 
God  and  Mao.     For  this  is  dons  by  thflfs  who 
C  4  fir 


2  ±  On  Receiving  the  Word 

SfiRM,  &  *n  the  feat  of  thefleepen,  as  well  as  thofc 
II.  who  fit  in  that  of  the  [corners.  And  it  is  pro* 
bable  that  few  would  be  thus  paft  bearing  were 
they  hot  firft  pa  ft  feeling,  having  their  conjciences 
feared  as  with  an  hot  iron.  In  fhort,  the  inde 
cent  cuftom  of  which  I  am  now  fpeakipg,  is  e- 
qualfy  an  affront  to  God  and  man  •,  an  equal  con- 
tradition  to  all  piety,  and  good  manners  :  Nor 
will  any  allow  themfelves  in  it,  who  have  not 
|?oth  zjtony  beart^  and  a  brazen  front. 

2.  CHRISTIANS  ought  to  hear  the  word  with 
fobriety  and  due  decorum,  in  oppofition  not  only 
to  a  dull  indifference  and  ofcitancy  j  but  alfo  in 
oppofition  to  that  indecent  levity  and  rudenefs, 
which  we  fometimes  fee  in  our  religious  afiem- 
blies.  The  tidings  which  the  Gofpel  brings  are 
too  interefting  to  be  heard  with  coldnefs  and  care- 
lefnefs ;  too  ferious,  folenan  and  facred,  to  be 
heard  with  unholy  mirth,  and  wanton  gaiety. 
The  important  nature  and  fubjed  of  this  mefTage 
from  God  to  man,  evidently  demand  a  devout 
and  reverential,  as  well  as  a  diligent  and  fixed 
attention  in  the  hearer.  However  fome  feem  to 
indulge  themfelves  as  much  in  unfeafonable,  un- 
ieemly  levity  of  mind,  as  others  do  in  an  irrel^ 
gious  lumpimnefs,  and  a  certain  lifelefs,  fpiritleft 
gravity.  Nor  is  the  former  of  thefe,  any  more 
than  the  latter,  a  futable  frame  and  temper  with 
which  to  receive  Bthc  ingrafted  word.  To  hear  ft 

with 


with  Meeknefi.  25 

with  merriment  and  laughter,  is  not  furely  con- 
fiftent  with  that  meek,  receiving  it,  which  is  in- 
joined  upon  us.  "  To  every  thing  there  is  a 
ieafon  a^d  a  time  to  every  purpole  under  hea 
ven —  a  time  to  weep  as  well  as  a  rime  to  laugh." 
Let  thofe  who  are  dtfpofed  to  be  gay  and  jovial, 
be  fo  in  due  time  and  place  -,  and  none  but  fome 
gloomy,  morofe  devotionift?,  or  the  hypocritical 
pretenders  to  extraordinary  fanftity,  will  blame 
them  for  it.  '  But  this,  however  innocent  upon 
feme  occafions,  is  very  unbecoming,  and  even 
criminal,  when  we  are  afiembled  for  the  exercifts 
of  religion,  and  to  "  hear  what  God  the  Lord 
"  will  fay  unto  us,"  refpefting  things  of  the 
grcatcft  importance.  When  we  receive  His  mef- 
fage  in  the  Gofpel,  the  end  of  which  is  the  falva- 
tion  of  our  fouls,  we  fhould  not;  only  abftain  from 
all  external  lightnefs  of  behaviour,  from  ail  thufe 
mirthful  airs,  which  might  be  harmlefs  at  other 
times  •,  but  alfo  banifh  every  idle  thought,  every 
vain  imagination,  that  would  intrude  itfelf  upon 
us  fo  unfeafonably.  We  fhould  abftraft  our- 
felves,  as  much  as  poffible,  from  all  terreftial 
things  in  general  ;  and  compofe  ourfelves  to  fo- 
briety,  and  holy  reverence.  It  is  only  fuch  a 
grave,  ferious  temper  and  deportment,  that  is 
fuitable  to  the  majefty  of  that  Prefence  in  which 
we  are  ;  and  to  the  nature  of  that  meffage  which 
is  delivered  to  us, 


26  On  Receiving  the 


wou'^  ^e  alrooft  ready  to  fufpeft,   from 
the  countenance  and  air  of  many  perfons   in  our 
religious  affemblies,    that  they  were   afliamed  ta 
have  the  lead  appearance  of  a  ferious,    devout 
mind,   left  they  fhould  be  looked  upon  either  as 
fuperftitious,  or  hypocritical   But  furely,  if  there 
is  any  fuch  thing  as  religion,    there  is  a  medium 
betwixt  a  fuperftitious,  fallen,  or  affected  gravity 
at  the  public  worfhip,  and  that  tho'tlefs  levity  of 
hehaviour,  which  is  here  intended.     There  is  a 
certain  ferioufntfs  of  mind,  arid  cbmpofednefs  of 
foul,  which  correfponds  to  the  nature  and  defign 
of  religion  •,  "and  which  almoft   unavoidably  dif- 
covers  itfelf  wherever  it  is,    even  in  the  features 
of  the  face,    and  in  a  perfon's  whole  air  and  de 
portment.      And  altho'  an  affected  hypocritical 
gravity  is  juftly  odious  to  God  and  man  \  yet  to 
be  really  grave,  and  in  earned  in  religion,  is  high 
ly  commendable  ;  nor  is  it  proper,  or  reafonable, 
to  avoid  the  appearance  of  this  -,    or  to  drive  a- 
gainft  that  which  is  the  natural  indication  of  fuch 
a  temper  and  frame  of  heart. 

3.  WE  ought  to  hear  the  word  with  a  hum* 
lle^  teachable  temper.,  in  oppofition  to  a  fpirit  of 
pride,  carping,  and  contradiction.  And  this,  as 
has  been  already  obferved,  is  that  which  the  a- 
poftle  more  directly  intends  by  receiving  the 
word  with  meeknefs.  Whenever  we  go  to  the 
place  of  worftyp,  to  hear  the  Golpel  read  or 

preached 


with-  Meeknefs.  27 

preached,  it  fhnuld  be  with  a  mind  difpofed  to 
receive  iaftru&jori,  and  an  ear  open  to  difcipline; 
The  oracles  of  God  in  general,  as  well  as  the 
writings  of  Soldmtn  in  particular,  were  defigned 
"  to  make  us  know  wifJom,  to  perceive  the 
*'  words  of  underftanding,  to  receive  the  inftruc- 
"  tion  of  wildom,  juftkc,  judgment. and  equity  j 
"  to  give  fubtlety;  to  the  firnple,  to  the  young 
*c,  man  knowledge  and  difcreti jn."  And  with 
this  view,  with  a  humble,  meek  and  teachable 
temper,  wrought  always  .to  hear  the  word  of 
God  :  not  that  we  may  obferve  fomething  to 
criticize  upon,  and  cavil  ac  ;  not  that  we  may 
indulge  our  vanity,  With  the  ferret •  thought  how 
mucn  wifer  we  are  than  the  poor  Pnrfon^  as  he 
goes  along..  However  many  that  are  far  lels 
wife  than  David  dp  not  .icrupie  to  adopt  his 
Words — "  I  have  more  imderilanding  than  all 
**  my  teachers  :  I  unJerftdnd  more  than  the- 
**  Ancients/1  - 

THIS  is  a  teprrper  of  mind,,  which  utterly  un 
fits  performs  for;  r^ct-iy  ing  any  benefit  from  the 
preached  and  ingrafted  word  :  And  were  it  heard 
forever,  with  no  better,  and  more  tractable  a 
difpofition,  it  would  not  be  the  means  of  living 
*  fmglc  foul.  How  contrary  is.fucha  vain,  proud 
and  captious  hurt) our,  to  that  meekntfs  with 
which  we  are  inj  >ined  to  receive  the  ingrafted 
word  ?  How  inconfiftent  is  fuch  a  fpirit,  with  that 
ftmplicity,  and  humble  defirc  of  improvement, 


28  On  Receiving  the  Word 

SERM.  which  «$/.  Peter  recommends  in  his  firjt  Epiftle  ? 
1L  "  The  word  of  the  Lord,  fays  he,  endureth  for- 
"  ever  ;  and  this  is  the  word,  which  by  the  Gof- 
*'  pel  is  preached  to  you.  Wherefore  laying 
*'  afide  all  malice,  and  all  guile  and  hypocrifies, 
"  and  envies,  and  evil  fpeakings,  as  new-born 
"  babes  defire  the  fincere  milk  of  the  word,  that 
*6  ye  may  grow  thereby."  How  contrary,  is 
this  temper,  to  that  which  our  Saviour  reprefents 
as  neceffary  to  a  due  hearing  of  the  Gofpel,  fo  as 
to  receive  benefit  therefrom  ?  "  Verily,  verily,  I 
"  fay  unto  you,  that  whofoever  fhall  not  receive 
"  the  Kingdom  of  God  as  a  little  child,  fhall  by 


no  means  enter  into  it.   ' 


LET  none  of  us  give  way  to  a  proud,  cavilling9 
and  wrangling  fpirit,  when  we  affemble  to  hear 
the  word  •,  but  keep  our  heart  as  well  as  our  foot, 
With  all  diligence^  when  we  go  to  the  houfe  of 
God.  The  meaneft  perfon  may  fay  fomething 
which  may  be  to  our  edification  :  Nor  (hould  we 
be  above  receiving  that  from  any  one,  even  from 
the  meaneft.  No  one  furely  will  think  himfelf 
abqve  this,  who  fincerely  defines  the  falvation  of 
his  Soul.  Nor  are  thofe  who  hear  the  word  with 
the  oppofue  temper  of  vanity  and  haughtinefs, 
really  the  better,  but  rather  the  worfe  for  it  -3  and 
fo  much  the  farther  from  the  kingdom  of  heaven. 
And  it  is  cbfervable,  that  this  fcornful,  difdainful, 
felf-fl  mering  humour,  is  generally  found  in  thof', 
who  have  very  little  right  to  claim  any  fuch  fuperit 

oritj 


•with  Meeknefe.  29 

ferity  over  others— Receive  with  meeknefs^  there- 
fore,  the  ingrafted  word,  wherever,  and  from 
whomfoever,  you  hear  it :  Be  willing  to  be  in- 
firufted,  and  admonifhed  of  your  duty,  ...by  any 
one  ;  and  more  particularly  by  thofe  whofe  fpe- 
cial  office  it  is  to  preach  the  word  •,  "  left  (to  ufe 
"  the  words  of  the  wifeft  of  Men  ;  left )  thou 
"  mourn  at  the  laft  ;  and  fay,  How  have  I  ha- 
"  ted  inftruftion,  and  my  heart  defpifed  reproof! 
"  And  have  not  obeyed  the  voice  of  my  teach- 
"  ers  ;  nor  inclined  mine  ear  to  them  that  inftruc- 
"  ted  me  !  I  was  almoft  in  all  evil  in  the  midft 
cc  of  the  congregation  and  aflembly  1 " 

HOWEVER,  do  not  imagine,  my  Brethren, 
that  we  are  for  lording  it  over  God's  heritage  ; 
and  would  put  out  your  eyes,  that  you  may  fee 
with  ours  ;  or  rather  follow  us  blindfold.  No  : 
it  were  extravagant  pride  and  infolehce  in  us,  to 
defire  this,  and  falfe  humility  in  you  to  comply 
with  fuch  a  defire.  But  this  brings  me  to  the 
next  particular  mentioned. 

4.  WHEN  we  hear  the  Gofpel  preached  by 
fallible  men,  we  mould  do  it  with  due  caution % 
in  oppofition  to  that  exceflive  meeknefs,  or  rather 
ftuped  tamenefs,  and  unmanly  fervility,  which 
difpofei  people  to  fwallow  down  every  thing 
which  they  hear  from  the  Pulpit^  right  or  wrong. 
There  is  a  wide  difference  betwixt  that  vain, 
carping  and  contradiftious  humour,  which  I  have 

been 


On  Receiving  tie  Word 


been  fpeaking  of  above,  and  the  too  eafv  creduli- 
ty  here  intended  •,  betwixt  the  fpirit  of  cavilling, 
and  pertly  finding  fault  with  4!  mod  evoy  thing, 
and  the  d.ulnefs  of  Implicit;  :  .believing.  It  is  the 
rational  and  Christian  part,  to,  (leer  betwjxt  th'-fe 
extremes.  ;  Nor  is  it  impracticable  to  keep  the 
middle  way  in,  this  ;.cafe,  \  to  be  ..neither  too  vain 
and  oppofite  on  one.  hand,  nqr,  COD  credulous  an4 
JtubmifTive  on  the.  other. 

As  we  are  Chriftians,  the  infpired  fcriptureg 
are  our  rule  of  faith  and  conduct     Them    we 
Ihould  ever  read  and  hear  with  an  implicit  faith  ; 
fubmitting  ourfelves  wholly  to  their  guidance  and 
direction,  after  having  exercifed  our  beft  reafon 
in    finding  out   their  true   fenfe  and    meaning. 
There  is  not,  upon  our  own.  principles,  any  room 
left  for  objecting,  or  doubting,  when  we  are  con 
vinced,  that  thefe  facred  orack-s  deliver  fuch  or 
fuch  a  doctrine  5  or  require  us  to  do  fuch  or  fuch 
a  thing.     Becaufe  "  it  is  impoOlble  fiT  God  to 
*6  lie  ;"  to  teach  us  falfhood  for  truth  :,  or  to.in- 
join  upon  us  the  performance  of  any  thing  which 
ought  not  to  be  dorte.     But  too  many  teachers, 
exclufively  of  thofe  in  the  well-known    church, 
which  gives  herfeif  the  courteous  title  of  infalli- 
Usy  have  approached  very  near  to  the  fame  infp- 
lence  and  arrogance  $  putting  themfelves  aimoftr 
^F  not  altogether^  upon  the  fame  footing  with 
and  the,Pr^^,  Cbrift  and  the  dpoltlesi 
I  wifli  they  had1  not  m  effed  affum^d  to 

fjiem- 


Meeknefs.  31 

therafelyes  an  higher  feat,  and  greater  authority,  SERM. 
than  they  allow  to .Mofes  and  to.Cbrift,  as  tho* 
the  fervant  were  above  his  Lord,  and  the  fervant 
greater  than  his  Matter.     For  why  elfe,  in  the 
rjame  of  God  !•  dp  they  difparage  the  holy  fcrip- 
tures,  by  reprefenting  them  as  an  infufficient  rule 
of  faith,  and  teft  of  orthodoxy?  Why  do  they 
pr-aflically  deny  them  to  be  the  only  ilandard  and 
touchftone  of  Chriftian  verity,  by  cramming  us 
with  th  eir  Creeds,  and  fuch  like  trumpery  ?  Why 
is  all  dus  lumber  of  Confeffions  and  Formularies, 
laid  upon  us.?  a  load  which  we  are  not  able  to 
bear  ;  and,  which  fome  others  would  not  per 
haps  have  been,    had  they  not  been  originally  de- 
figned  for  creatures  of  burthen  ?  Why  elfe  are  we 
told  by  marly,  that  be  fides  believing   the  oracles 
of  God,  we  muft,  before  we  can  be   orthodox, 
believe  their  oracles .?   oracles  as  uncertain  as  the. 
old  Delphian  \  or  any  others   which  the  Pagan 
Fathers  confulted  with  gaping  ftupidity,  and  fot- 
tifh   amazement?  Why  elfe,   do   many  of  our 
Pulpit'Performers  demand  at  lead  as  great  a  def- 
ference  to  be  paid  to  their  harrangues  and  dogma's, 
as  to  the   facred  writings,   given  confefledly  by 
infpiration  of  God  ?  In  fine,  why  elfe  do  they  not 
preach  Chrift  Jefus  the  Lord,  and  themfelves  on 
ly  fervants  for  Jefus*  fake  ?— But  however  afiutn~ 
ing  any  of  the  clergy  may  be  °,  yet  furely  thofc 
who  hear  them  fhould  not  be  fo  executively  tame 
*SJ!  fcrv*!^  as  to  receive  what  they  advance^ 

without 


32  On  Receiving  the  Word 


letting  it  pafsthro'  their  underflanrlingsi 
without  feeing  it  to  be  conformable  cither  to  rea- 
fon  or  fcripture,  or  to  both.  Poffibly  the  worct 
ingrafted  by  them,  may  not  be  word  of  God, 
which  is  able  to  fave  the  foul  •,  but  merely  the 
word  of  man,  and  contrary  to  found  doflrine  ; 
and  fo  have  a  greater  tendency  to  poifon  and  de 
bauch,  to  miflead.and  deftroy,  the  foul,  than  to* 
heal  arid  fave  it. 

NOR  is  this  an  incredible  fuppoiitiorr,  when  we 
reflect  what  abfurd,  what  inhuman,  what  blaf- 
phemous  notions,  have,  from  age  to  age,  been 
ventilated  for  the  great  truths,  and  mod  impor 
tant  doctrines  of  the  Gofpel,  by  the  minifters  of 
it  :  Notions,  to  which  we  may  apply  whit  our 
Saviour  fays  of  falfe  teachers,  that  they  are 
*'  wolves  in  fheep's  cloathing  •,  >J  Notions  which 
worry  and  perplex  the  flock  of  Chrift;  notions 
which  lead  men  to  deftroy  the  bodies  and  lives  of 
their  neighbours  ;  but  have  no  tendency  to  benefit 
their  fouls  •,  notions  which  under  the  fair  pfe-< 
tence  of  exalting  the  grace,  and  prpmotirig  the 
honor  of  God,  are  really  fubverfive  of  both. 
In  Ihort,  fince  there  is  too  much  reafun  to 
think,  that  fome  lye  in  wait  to  deceive,  and  wil* 
fully  miflead  others,  for  the  fake  of  carrying  on 
their  own.  worldly  and  ambitious  defigns  5  and 
fince  the  wifeft  and  moft  upright  men,  are  yet 
fallible,  Chriftians  ought  to  be  cautious  and  cir-' 
cumfpect  in  their  hearing,  and  riot  blindly  to  fol-  > 
low  their  fpiritual  guides  in  any  thing.  AND 


with  Meeknefe.  33 

AND  the  caution  which  I  am  now  recommend-  {JEJtM. 
ing,  is  fo  far  from  being  inconfiftent  with  that       II. 
Weckncfs,  with  which  we  ought  to  receive  the  in* 
grafted  word,  that  it  is  neceffarily  included  in  it. 
From  a  regard  arid   reverence  to  the    word  of 
God,  we  are  obliged  co  take  heed  what  we  hear 
fcnd  receive  from   men  •,  left  we'  fliould  be  led 
aftray*  cither  by  thofe  who  may  'have  an  intereft 
in  deceiving  us  ;  or  by  thofe  who,  thro*  common 
human  frailty,  may  run  into  error  themfclyes,and 
endeavour  to  lead  others  after  them.      The  very 
fame  humility   and  meekneis  with  which,    we 
ought  to  receive  the  truths  of  God's    word,  re 
quire  us  to  be-  upon  our  guard  againft  the  errors 
and  delufions  of  defigning  or  miflaken  men  -,  left, 
with  them,  we  fhould  corrupt  the  word,  by  mix 
ing  with  it  what  is  foreign  and  heterogeneous  and 
contrary  thereto  :  By  which  means  we  *may  come 
at  length  to  ha ve another  Gofpel, To  very  different 
from  the   old,  that  we  cannot  apply    to  it  the 
words  of  the  apoftle,  that  //  is  net  another  ;  be- 
caufc  it  is  a  fyftem  of  religion,  in  the  general 
frame,  contexture,  and  tendency  of  it,  efientially 
and  fundamentally  different  from  that  promulga 
ted  to, the  world  by  Chrift  and  his  apoftles.  And 
is  there  not  now  evidently  in  the  world,  another 
Gofpel,  in  this  fenfe  ?  a  Religion,  which,  tho'  it 
bears  the  name  QiCbriftian^  does  not  in  reality  re- 
fernble  true  primitive  Chriftianity,  fo  much  as  it 
does  ancient  Paganifm  \   From   whence   fprang 
D  tbefe 


On  Receiving  the  Word 

amazing  corruptions,  but  from  incautious 
II,      credulity,  and  blind  fubmiffion  to  the  clergy  ? 
—~ ,~^  "     BUT  to  conclude  .this-  head  :  If  we  •  would  re- 


the  word  with  due  meeknefs  ;-and  with  that 

•-rence  to  the  Sittkw  find  fnifoerof  our  faith, 
•which  becomes  Chhfiians  ;  we  are  always  to 

::e  a  wide  difference  betwixt  the  fcripturcs  of 
trL::h?  and  the  doctrines  and  explanations  offalli- 
tie  men,  '  That  which  God  has  really  revealed, 

:ot*miflead  us;  the  words  of  men  may.  In 
r::vcrence  to  the'  former,  we  ought  to  exercifc 

ripn  with  regard  to  the  latter  ;  and  with  the 
~r/;ble  '  Bsr-eatJS,  to  fearcb  the    fcriptures   daily*, 
vvhcthe'r   thofe  tilings  which  are  preached  to  us 
are     conformable'    to     them,    or   not.       And 
!'i'.ugh  any  man  fliould    preach  to  us    another 
doctrine,  v/e  ought  to  rejecl  it  with  difdain  ;  and 
this,  for  the  fime  reafon  that  we  ought   to  re- 
C'Hvc  the  word  and  mefTage  of  God  with  meek- 
nefs  and  reverence.  Yea,'*  if  an  Angel  fromHea- 
**  ven   Oiould  preach  unto  us  another  Gofpel,'* 
not  I,  but  the  Apoftle  fays,  "  let   him  be  accur- 
fed."    Turn  not  afide  upon  one   hand,  to  V&IH 
jangling,  and  oppojifion  of  fcience  falfely  fo  c ailed 'j 
curn  not  afide,  upon   the  other  hand,    to  4flavifli 
fubmifTion,  and  papal  ftupidity.      Be   men  ;   be 
Chriilians  ;  be  proteftants.     Uiethc  underftand- 
ings  which  God  has    given  you,  in  feeking  his 
will.      Reverence  the  Revelation  which  he  has 
favoured  you  with  :  Exercifc  your  reafon,  and 

the 


th  Meeknefs.  ,       35 

the  liberty  you  enjoy,  in  learning  the  truth,   and  SERM. 
your  Duty  from  it.    Make  ufc  of  all  proper  helps      \\r 
in  order  to  gain  a  right  underftanding  of  this  re 
velation  •,  but  fubmit  yourfelves  blindly  to  none  ; 
left  they  fhould  "  teach  for  do&rines  the  com 
mandments  of  Men.8*  And  if  you  think  I  do  not 
now  fpeak  to  you  tie  words  of  truth  and  fob er^ 
fiefs,  fay  no  regard  to  it.  * 

5.  To 

*  The  following  palTages,  from  a  Sermon  of  the  excellent 
Archbilhop  Sharpe,  agtinft  Creeds  *  of  human  compo- 
fition ;  and  the  vanity  and  arrogance  of  thofe  who  impofe 
th«m,  is  tho't  not  improper  to  have  a  place  here. 

"  ALL  Chriftians,  (fays  he,)  agree  that  we  muft  beBelievers  : 
"  But  fome,  taking  Advantage  of  this,  will  not  allow  us  to 
"  have  a  right  Faith,  or  to  be  Orthodox  Chriftians,  unlef* 
"  we  come  up  to  all  thofe  Notions  and  Propofitions  which 
"  they  efteem  Articles  of  Faith.  One  would  think  therc- 
"  fore  that  fome  Rule  ought  to  be  given  us,  by  which  we 
"  might  meafure  the  Sufficiency  of  our  Faith,  or  by  which 
"  we  might  know  When  we  have  believed  all  that  is  necef- 
"  fary  ;  that  fo  we  might  not  be  under  the  Tyrauny  of  fuck 
"  Ufurpers  upon  our  Confciences,  as  would  be  alv/ays  im- 
^'  pofing  on  our  Faith,  till  at  laft  they  came  to  make  ui 
•*'  fwallow  Impofiibilities  for  Divine  Revelation.  And  fuch 
"  a  Rule,  methinks,  our  Saviour  hath  here  given  us.  His 
"  Commiflion  to  th*  Apoftles  is,  Go  into  all  the  World,  and 
"  preach  the  Go/pel  unto  every  Creature  ;  and  he  adds*  Wb»- 
'*  foever  belitvetk  Jball be  faved,  Believeth  ?  believeth  what  ? 
"  Why  certainly  the  Gofpel  that  hefpoke  of  before  :  Who- 
*'  foever  believeth  the  Gofpel,  and  is  baptized,  fhall  be 
"  faved  ;  that  muft  be  his  Meaning.  It  is  the  Gofpel  there - 
*'  fore  that  we  muft  believe  ;  and  to  the  believing  </f 
*«  that  alone,  without  any  more  the  Promifes  of  Salvation 
**  are  made.  But  what  is  this  Gofpel  ?  Why,  it  is  plain!/ 
"'that  Doftrine  which  Jefus  Chrift  himfelf  taught,  and 
"  which  the  Apoftlcs  from  him  preached  to  the  World,  and 
«'  which  was  all  in  th«ir  Times  put  into  Writing,  and 

^  «  which i jail  full/  contained  in  tUofe  Books  that  we  have 
D  i  "  ft 


On  Retelling  the  Word 


5.  To  hear  the  Word  with  mceknefs, 
moreover  comprehend  the  hearing  it  with 
patience,  and  an  affectionate  regard,  altho* 
nothing  new  fhould  be  offe/ed  upon  the  fubjecl: 
treated  of  j  in  contradiftindion  to  that  vain 
curiofity,  and  idle  love  of  vovelty.  Which  is  to  be 
found  in  perfohs  who  have  itching  ears.  The 
defign  of  Chriftianity  is  not  fo  much  to  pleafe 
our  fancies,  and  to  gratify  our  curiofity,  as  bet 
ter  our  minds  arid  fave  our  fouls :  Tho'  there  is 

a 


at  this  Bay  in  our  Hands,  which  we  call  the  Ntto-Ttfta* 
tnent.  This  Gofpel  then  is  the  Rule  of  our  Faith.  Every 
Dodlrine  that  isthere  delivered  WP  rnuft  believe  :  But  as 
for  anyDoftrine  that  is  not  there  delivered, nor  can  be  de 
duced  from  thence,  we  are  not  bound  to  believe  that  as  an 
Article  of  Faith  let  it  come  never  fo  well  recommended 
by  the  Authority  of  Popes  or  their  Councils,  nay,  or  back'd 
with  theCredit  of  Miracles  wrought  for  the  Atteftation  of 
ir.  This,  I  fay,  is  our  Rule  of  Faith  :  ThauRule,  which 
OUR  CHURCH  prefer ibes  to  us  as  well  as  the  Holy  Scrip 
tures  ;  AND  B1ESSED  BE  GOB  WE  DO*30  STRICTLY 

KfcEP  TO  IT.  So  long  as  we  do  fo,  it  is  impoffible 
but  v/e  mult  be  not  only  a  true  Church,  but  alfo  a  right 
and  a  found  Church.  We  cannot  indeed,  upon  thofe 
Principles,  admit  'of  abundance  of  Points,  which  our 
Neighbours  lay  fo  much  Weight  upon,  as  to  make  all 
chclethat  deny  them  tp  be  Infidels  and  Hereticks.  We 
do  not  believe  the  Infallibility  of  the  Church,  nor  the 
Supremacy  of  the  Church  of  Rtme>  nor  Tranfubftaati- 
ation,  nor  Purgatory,  nor  Invocation  of  Saints,  nor  twen 
ty  other  fuch  Articles,  which  they  make  necefTary  to  Sal 
vation.  And  the  Reafon  is,  becaufe  we  find  rone  of 
thofc  Things  in  the  Gofpel.  as  it  is  contained  in  theHoly 
Scriptures,  which  we 'are  fure  would  have  been  there,  if 
God  had  made  it  our  Duty  to  have  believ'c]  them.  But 
we  believe  all  th*'  the  Crofpel  teacheth,  a?:d  make  ufe 
likewife  of  all  sue  Means  rhat  are  poflible  to  undcrftand 
it  in  its  true  Senfe  :  And  this  we  are  fure  is  all  thatChrift. 
hath  required  of  us,  as  ta  the  Bufincf*  of  Believing. 


with  Meeknejs.  37 

a  great  deal  therein,  which  may  contribute  to  the  $ERM. 
former,  as  well  as  every  thing  needful  to  the  lat,       \\t 
ter.     The  things  of  which  the  Gofpel  treats,    are 
things   which  Angels  defire  to  look  into:  Nor   is 
one  defire  gratified,  till  new  ones  arife,  there  be 
ing  place  and  fcope  given,  in  this  difpenfation  of 
the  grace  of  God,   for  alternate  inquiry,    and 
pleafing  admiration,  'till -time  fiiall  be  no  more. 
And   if  we  are  defirous  to  hear  fomething  new^ 
for  our  improvement  as  reasonable  creatures  •>  if 
we  are   defirous  hereof,    for   our   edification  as 
Chriftians  •,  if  we  want  that  this   glorious '  light 
(hould  beam  upon  us  with  a  fuller  ray  ;  if  we  are 
defirous  to  know  more  of  the  perfections  oi 
great  Father  of  our  fpirits  j  if  to  underftand  more 
of  the  myftery  of  our  redemption  ;  if  we  wane 
to  be  taught  more  perfectly  the  way  that  leads  to 
eternal  life",  that  we  may  walk  therein  without  de 
viating  ;  in  fine,  if  we  would  f;un  *c  compre 
with  all  faints,  what  is  the  heighch  and  depth,  the 
length  and  breadth,  and  would  know  the  !o 
Chrift  which  palTeth  knowledge,  that  we  rru 
filled  with  all  the  fulnels  of  God  ;  *'  if  this  u 
deftre,  if  this  our  ambition,  oxir  ambUion  is  then 
truly  noble  and  divine.    Such  a  love  of  novelty t 
fuch  -JL  kind   of  cuaofiry,    ought  certainly  to  be 
promoted  and  countenanced,  rather  thandifcour- 
aged  :  For  a  man  that  is  truly  wife,  never  thinks 
he  is  wife  enough  ;  and  one  truly  good,  is  always 
jfcnfible  th#  he -ought -to  be  better, 

D3     .  »UT 


8  On  Receiving  the  Word 


£  on  ^e  ot^cr  hand,  you  want  to  hear 
II  ,  things  that  are  new,  merely  for  the  fake  of  novel 
ty  ;  if  your  'defire  to  know  more  of  God,  does 
not  arife  from  a  delire  to  love  him  better,  and 
ferve  him  more  acceptably  •,  if  your  defire  to 
know  more  of  y  out  Redeemer  ^  is  not  accompanied 
with  a  defire  to  live  more  to  Him,  who  has  died 
for  you  ;  if  you  want  to  be  more  acquainted 
with  Chriftianity,  confidered  only  as  a  fcience,  or 
the  fubjecl:  of  fpeculation,not  as  it  is  a  doflrine  ac 
cording  to  Godlincfs  ;  in  fine,  if  you  want  only  to 
have  your  fancies  plcafed,  and  not  the  falvation 
of  your  fouls  promoted  ;  this  furelyis  a  curiofity 
that  is  unworthy  a  Chriftian,  And  the  hearing  of 
ffovcts  and  Romances^  would  turn  as  much  to  the 
Account  of  perfons  of  this  vain,  triflng  humour, 
as  all  the  Sermons  that  have  been,  and  fhall  be 
preached,  from  the  fall  of  Adam  to  the  fall  of 
Antichrift  :  I  mean,  unlefs  fuch  people  Ihould 
happen  to  be  convinced  by  them,  of  the  folly 
and  abfurdity  of  hearing  merely  with  this  view  i 
and  be  brought  to  reflect  more  ferioufly  upon  the 
things  which  belong  to  their  peace  . 

THERE  are  fome  perfons  mightily  difgufted, 
if  they  hear  a  difcourfe  preached  zfecond  time  ; 
tho'  perhaps  years  after  the  Jirft  ;  and  which  was 
fo  wholly  out  of  their  minds,  that  they  would 
not  have  known  it  to  be  the  fame,  but  for  one  or 
two  fentences,  or  fome  one  particular  word  or 
NQW  from  what  doc*  this  difguft  arife  ? 

From 


with  Meeknefs.  39 

From  afincerc  defirc  to  be  edified,  as  Chriflians?  $ERM. 
or  only  from  an  .affection  for-  new  things  ?  from  n. 
trifling  curiofity  ?  Is  this  an  indication,  that  per- 
fbns  hear  the  word  with  a  proper  temper  ?  Or 
does  it  betray  an  unbecoming  levity  and  capri- 
cioufnefs  of  humour  ?  Or  does  it  proceed  from  a 
jcaloufy  that  the  Preacher  does  not  labour  and 
toil  enough  for  his  reward  ?  from  a  fear  that  he 
will  not  fpwd  and  bt  fptnt  fcon  enough  ?  I  am 
pretty  (lire  it  does  not  i:fually  proceed  from  any 
thing  that  is  good  and  laudable,  and  which  fuch 
pcrfons  would  not  be  afhamed  honeftly  to  confefs, 

OUR.  Saviour's  difcourfcs  often  bore  a  very 
near  refembknce  one  to  the  other.  The  Apoftles 
did  not  always  preach  new  doftrines  ;  nor  yet  ex~ 
prefs  the  old  in  different  language.  Yea,  they 
profefledly  deliver  the  fame  things  over  again  ; 
altho'  the  perfons  to  whom  they  wrote  and  prea. 
ched,  already  knew  thsm*  and  <wers  cftablifad  i& 
tbefe  truths.  And  in  fine,  when  our  Lord 
iatlrucling  his  Apollles  in  their  miniftenal  ciTicr, 
he  tells  them,  that  <<J  every  icribc  which  is  inftruo 
M  ted  unto  the  kingdom  of  heaven,  is  like  unto  s 
<c  man  which  U  an  houfholder,  which  bnngcrh 
55  out  of  his  treaiure  things  new  and  eld" 

CAN  it  theo  be  looked  upon  as  blame-worthy., 
in  thofc  who  labour  in  the  word  and  doRrin^ 
that  they  do  not  always  bring  forth  things  that 
are  new  ?  The  doftrines  of  the  gofpel  are,  in  a 
fenfe,  always  new  to  thofe  who  have  a  proper 
D  4 


^o  On  Receiving  the  " 

'SERM.  re^  *°r  tne  heavenly  Manna.  Does  the  fame 
H'  food  which  we  have  often  fatisfied  ourfclves  upon 
heretofore,  difguft  us  when  we  are  hungry  ?  Do 
we  loath  the  wine  when  we  are  thirfty,  becaufc 
we  hdve  often  feen  it  giving  its  colour  in  theglafs^ 
and  moving  it f elf  aright  ?  You  may  perhaps  think 
thefe  fimilirudes  too  grofs.  However  there  is  a 
real  and  true  analogy,  betwixt  the  cravings  of  the 
foul,  and  thofe  of  the  body  ;  The  fincere  Chrif- 
tian,  tar  from  naufeating  the  moft  familiar 
doctrines  of  the  Gofpcl,  how  often  foever  he  has 
heard  them,  4  efteems  them  as  his  necefiary  anc^ 
daily  foad,  without  which,  his  foul  would  Ian- 
guilh,  pine  away,  and  be  in  a  manner  famimed. 
It  is  his  meat  and  his  drink  to  bear>  as  well  as  to 
.  do  the  'Will  of  his  Father  which  is  in  heaven  ; 
Nor  is  the  repetition  ,  thereof  in  his  ear,  jaiore 
irkfome  to  him,  tlian  the  continued  practice  of  it* 
in  his  life. 

IF  fo  be  then,  we  know  the  grace  of  God  in 
truth  •,  if  we  have  tafteci  and  feen  that  the  Lord 
is  gracious  -9  if  we  truly  hunger  and  thirft  after 
rightcoufnefs ;  thefe  old  doclrines  and  command 
ments,  will  be  ever  new  and  grateful  to  us.  The. 
fruit  of  that  tree  of  Tacred,  unfcrlidden  know- 
iedg£,  which  God  has  planted  upon  earth,  will 
be  always  i'weet  to  bur  tafte ;  yea,  ]«jotcter  than, 
honey  and  the  honey -comb*  The  Gofpel  in  its 
greateft  fimplicity,  unadforned  with  the  bloflbm* 
fli?wer$  of  rhetorick,  is  like  the  trie  o 


with  Meeknefe. 

mentioned  in  the  apocalypfa  —  a  tree  which 
«?  twelve  manner  of  fruit  j  an.d  the  leaves  where- 
*f  of  were  for  the  healing  of  the  nations.'*  Of 
this  we  may  freely  eat,  and  live  forever. 

I  am  not  endeavouring  to  excufe  the  lazy  and 
flothful./fo/^tt/,  who  takes  not  due  care  to  feeci 
-  the/04  ofChrift  with  knowledge  'and  under- 
ftanding  •,  to  caufe  it  to  lie  down  in  green  pajlures^ 
and  lead  it  bejide,  tb§  ftill  waters.  But  yet  it  is 
an  ill  fympton,  when  people  are  out  of  humour, 
becaufe  they  are  fqmetimes  entertained  .  with  an 
old  difcourfe.  Nor  ought  they  to  expecl  more 
of  their  Minifttrs  than  their  health  and  ftrength 
will  allow  them  to  perform.  And  You  know 
who  obferved  long  fince,  that  ifc  much  ftudy  is  a 
^  >yearinefe  to  the 


6.  TH$  admonition  we  are  confidering,  re 
quires  us  to  hear  the  word  with  candor  and  im 
partiality^  in  oppofition  to  perfonal  prejudices, 
and  the  ipirit  of  party.  The  prejudices,  and  the 
bigotry  here  intended,  have  a  prodigious  and  un 
accountable  influence  upon  the  bulk  of  mankind  ; 
and  greatly  impede  the  progrefs,  the  falu.tary  ten 
dency!  and  glorious  defign  of  Chriftianity.  Nor 
can  we  fay  with  our  Saviour  -upon  another  oc- 
cafion,  that  "  from  the  beginning  it  was  not  fa" 
Thefe  things  of  old  gave  rife  to  the  violent  op 
pofition  of  the  Jews  rq  our  Lord,  and  his  Go£ 
pel.  His  parentage  was  a  great  ftumbling-block 

te 


42  On  Receiving  the  Word 

SERM.  to  many*"    ^s  not  this  the  Carpenter's  fon  ?  The 
I|a      place  of  his  ufual  abode,  was  another.    "  Can  any 
good  thing  come  out  of  Nazareth .?"  His  not  be 
ing  ecu  tenanced  by  the  Pharifees^  the  orthodox 
folks  of  that  day,  was  a  third  objeftion.    "  Have 
tc  any  of  the  Pbarifees  believed  on  him  ?  "    Thus 
did  perfonal  prejudice,  fadion  and -party  fpirit, 
reign  in  the  days  of  our  Saviour  ;  and   obftruct: 
the  ,progrefs  of  his  religion  ;  all  which  things  are . 
directly  contrary  to  that  mecknefs  and  candour, 
with  which  we  ought  to  hear  the  word.     The 
fame   fpirit,  the  fame   bigotry  difcovered   itfelf, 
more  or  lefs,  even  amongft  Chriftians,  during  the 
apoftolick  age  :  Of  which  frequent  notice  is  taken 
in  the  new  Teflament.      St.  pdul  in  particular 
fpeaks  of  this  factious  fpirit,  as  a  proof  of  their 
being  carnal ;  and  as  what  prevented  their  pro 
fiting  by  the  word  preached.    "  I  have  fed  you 
"  with  milk,  and  not  with  meat  ;   fays  he,  for 
"  hitherto  ye  were  not  able  to  bear  it  ;    neither 
"  yet  now  are  ye  able — For  whereas  there  is  a- 
"  mong  you  envying   and  ftrife  and  divifions, 
<c  are  ye  not  carnal  ?  —  For  while  one  faith,  I 
"  am  of  Pau^  and  another,  I  am  of  Apollos* 
"  are  ye  not  carnal  ? J>  The  inlifting  under  paiy 
ticular  men,  as  heads  and  leaders ;  and  ftrenoufly 
oppofing   other  teachers  at  all  adventures,  was, 
you  fee,  an  error  into  which  Chriihans  fell  in 
very   early  times :  and  one   quite   repugnant  to 
that  candor  and  catholicifm3  which  the  Apoftles 


with  Meeknejs,  43 

endeavoured  to  propagate  amongft  their  converts. 
And  this  illiberal,  pernicious  and  antichriftian 
fpirit  of  party  has  defcended  from  age  to  age,mau-, 
gre  all  the  pains  which  wife  and  good  men  .have 
ufed  to  fupprefs  it. .  Nor  would  yo.u  believe  me, 
if  I  &id  there  was  rrot  a  great  deal  of  it  to  be  feen 
amongft  us  at  this  Day.  A  per  fen  under  the 
influence  and  dominion  of  this  fpirit,  cannot  pof* 
fibly  hear  the  truth  as  he  ought  to  do.  He  will 
often  reject  the  truth,  becaufe  it  is  fpoken  by  a 
peffon  of  another  feel:  ;or  denomination.  He  will 
cavij  at  thofe  things  which  he  wou'd  admire  and 
applaud,  and  get  good  by,  were  they  delivered 
by  one  of  his  oivn  fyHe,  his  own  party  ;  by  one, 
againft  whom  he  had  not  conceived  a  ftrong  pre 
judice.  Such  a  Man  is  alfo  prepared  to  receive 
almoftany  thing  f6rgood  doclrine,  however  ab- 
furd  and  pernicious,  from  the  mouth  of  one 
whom  he  thinks  well  of,  as  being  of  his  own  fed ; 
efpecially  if  he  has  a  great  perfonal  regard  and 
friendfhip  for  him. 

Now  if  we  would  hear  the  word  with  due  fim- 
plicity  and  mceknefs,  it  behoves  us,  as  far  as 
pofTible  to  dev<?ft  ourfeJves  of  every  prejudice, 
We  mould  lay  our  minds  open  to  the  irnprefiions 
of  truth  and  reafon  j  not  rcfpefting  .pcrfons*  nor 
fuffcrin^g  ourfelvc»  to  be  carried  away  with  bliad 
zeal  for  a  party.  Whenever  we  go  to  hear,  we 
Jhould  dp  it  with  a  mind  prepared  to  deceive 
whatever  may  be  conformable  to  reafon,  and  th« 

holy 


44  On  Receiving  the  Word 

• 

$ERM.  holy  fcriptures,  without  regard  to  names,  perfons, 
II.  and  party-differences.  And  it  is  to  be  hoped, 
that  one  who  hears  with  this  candid,  and  ingenu 
ous  temper,  being  truly  defirous  of  improve 
ment,  will  fcarce  ever  be  ftnt  empty  away  •,  or 
return  without  benefit.  That  mud  be  a  worfe 
Sermon  than  ever  I  have  heard,  (tho*  I  will  not 
add,  than  ever  I  have  preached)  from  which  fome 
good  might  not  accrue  to  the  meek  and  impartial 
hearer.  The  temper  which  I  am  now  recommend 
ing,  like  the  fabled  hand  of  Midas,  turns  every 
thing  mtogold  ;  eyen  had  and  brajs.  It  has  the 
happy  power  of  making  agoodufe  and  improve 
ment  ofalrnoft  any  •  thing  i,  not  excepting  the 
wood,  bay  and  flubbk,  which  are  the  fuperftruc- 
ture  raifcd  by  fome  unfkilful  builders,  upon  the 
foundation  of  the  gofpel  ;  inftead  of  buildiog 
y  Jilyer  and  precious  Jionv* 


j.  CHRISTIANS  fhould  hear  the  word,  with 
felf  application  -,  as  oppofed  to  the  common 
humour  of  applying  things  to  their  neighbours,, 
The  primary  and  great  end  of  hearing  the  Gof- 
gel,  is  the  improving  of  our  own  minds  in  know 
ledge  and  virtue  ;  that  our  own  fouls  may  be  fa- 
ved  thereby.  There  are,  however,  fome  who 
overlook  this  end  •,  almoft  forgetting  that  they 
have  any  fouls  to  be  faved  ;  and  very  carefully 
obferving  whatever  is  applicable  to  the  cafe  of 
others.  When  any  particular  vice  is  fbruck  at, 

infteac} 


with  Meeknefs.  45 

iriftead  of  afking  their  own  hearts,  how  far  they  SERMO 
arc  chargeable  therewith,  they  immediately  fix       jj. 
upon  one  and  other  as  the  perfons  to  whom  this 
belongs  •,   tho9  perhaps  they  are  far  more  guilty 
themfelves.     Strange  abfurdity  !  that  people  will 
fo  readily  fee  a  mote  in  their  brother's  eye,  and 
yet  cannot,    or  rather   will  not,    perceive    the 
beata  that  is  in  their  own.     cc  Thou  hypocrite* 
**  firft  cad  out  the 'beam  out  of  thine  own  eye  ; 
"  and  then  malt  thou  fee  clearly  to  caft  the  mote 
"  out  of  thy  brother's  eye  ".     Before  we  apply 
things  to  our  neighbours,  we  mould  think  of  our 
own  Sins,  which  are  perhaps,  greater  ;  and  take 
tht  portion  tbatfnlletb  to  us.     How   abiurd  is  it 
for  him  that  commits  facrikdge^    to  fix  liis  eye 
on  him  that/^z/j  ?  for  him  that  commits  adul 
tery,  to  keep  in  view  him  that  offends,  compara 
tively  in  a  lefs  atrocious  way  ?  for  him  that  fear- 
eth  net  Qod,  to  caft  a  cenforiou§  look  on  him  that 
rcgardcth  not  man  ?     When  we  hear  the  word 
preached,  our  bufmefs  is  at  bcme,  with  our  own 
hearts  and  confciences  •,    and  we  dull  probably 
find  employment  enough  fberey  without  wander* 
ing  thus  unfeafonably  abroad.  We  fhould  behold 
our  own  face  and  moral  features,in  the  intellectual 
mirrour  which  is  hejd  up  before  us  ;   in  order  to 
fee  our  own  fpots  and  blemifhes,  and  to  wipe  a- 
way  the  ftains  which  deform  us.     We   do  not 
hear  the  word  as  we  ought  to  do,  unlefs  we  thug 
bring  it  home  to  our  felyes  \  and  aim  at  correct* 

ing 


46  On  Receiving  the  ffiord 

S&RM*  ing  what  we  find  amifs  in  our' tempers  and  man 
ners,  upon  a  careful  irtfpe&io^  into  our  own 
hearts.  Ths  contrary  humour  of  applying  what 
i&  laid,  to  our  neighbours,  is  owing  to  pride  and 
felt-confidence  :  It  proceeds  from  a  fpirit  of  cen- 
forioufncfs,  uncharity  and  arrogance ;  and  fo  is 
the  very  reverfe  of  that  meeknefs  and  humility^ 
with  which  we  ought  to  receive  the  ingrafted 
word.  And  indeed  what  good  can  we  expect 
from  hearing,  uniefs  we  make  the  "proper  appli 
cation  to  our-felvesa  inftead  of  hearing  only  for 


LASTLY  -,  and  to  fum  up  all  in  one  word  : 
We  ftiould  hear  with  a  fingle  view  to  our  being 
edified  as  Chriflians  ;  and  that  we  may,  at  length 
receive  that  which  is  the  great  end  of  the  gofpel* 
and  of  our  faith  in  it,  the  Salvation  of  our  Souls. 
Whenever  we  go  to  hear,  we  fhould  ferioufly  re 
flect  with  ourfelves  what  is  the  grand  fcope  and 
defign  of  Chriftianity,  that  fo  we  may,  hear  with  a 
temper  and  difpofition  correfponding  thereto. 
This  is  the  fum  of  all  that  has  been  faid  above  up 
on  the  ftibjedt  ;  the  refult  and  conclufion  of  this 
whole  matter.  Now  we  cannot  but  know*  that 
this  gofpel  of  the  kingdom,  which  is,  from  time 
to  time,  preached  to  us,  is  a  difpenfation  of  the 
grace  of  God  to  a  guilty  loft  world  •,  a  revelation 
of  his  mercy  to  us  by  his  Son,  confidered  as  finful 
perifhing  creatures,  juftly  liable  to  wrath  and  de- 
a  difcoyery  of  God's  kind  intendoni 

towards 


with  Meeknefs. 

towards  us  in  general ;  and  more  particularly,  o 
the  method  which  his  infinite  wifdom  has  pitched 
upon,  and  ordained,  for  our  reftoration  to  his 
favour,  to  true  wifdom,  holinefs  and  happinefs  j 
the  end  of  all  being  the  lalvation  of  our  fouls. 

Tins   is  the  manifeft   fcope  and  aim  of  the 
Chriftian  revelation  :  And  while  we  keep  this  in 
view,  we  can  hardly  fail  of  perceiving  how,  and 
with  what  temper  this  divine  mefTage  ought  to  be 
received.     The  nature  of  the  thing  will  fcarcc 
permit  one  that  attends  to  it,  to  be  at  any  lofs  in 
the  prefent  cafe.     While  we  confider  the  Majefty 
of  that  God  who  is  fpcaking  to  us  in  his  word, 
and  our  own  finfulnefs  and  unworthinefs  ;  while 
we  confider  the  fubjeft  matter  of  this  revelation, 
and  the  glorious  Dignity  of  that  Perfon  who,  for 
us  men  and   for  our  falvation,  came  down  from 
heaven  ;  while  we  confider  the  glory  and  happi 
nefs  to  which  we   are  called  and  invited  by  the 
goipel,  and   the   deftrudion  threatned   to  thofe 
who  obftinately  "  reject  the   counfel    of  God 
"  againft  themfclves ;"  in  fine,  while  we   con 
fider  that  our  immorul  fouls  are  at  (lake,  and 
are  either  to  be  faved  or  loft,  according  to  the 
reception  which  we  give  to  this  heavenly  mefTage; 
while  we  confider.  thefe  things,    we  cannot   but 
know,  that  it  becomes  us  to  hear  it  with  diligence, 
and  the  greateft  care ;  with  ferioufnefs  and  gravity ; 
with  all  meeknefs  and   humility  •,  with   caution 
and  circumfpection,  with  affe&ion  and  love  •,  with 

candor, 


4  8  On  Receiving  the  Word^ 

SERM.  candor,  fairnefs  and  impartiality  ;  with  a  defitt 
to  inform  and  better  our  minds  ;  and,  in  fine, 
with  an  earned  defire,  that  the  end  of  it  may  be 
anfsvered  in  the  falvatioft  of  our  fouls.  This  it 
plainly  the  manner,  this  the  way,  this  the  temped 
arid  difpofition,  with  which  we  ought  to  hear 
and  receive  the  ingrafted  word.  And  if  we  re 
ceive  it  thus,  it  will  By  God's  bleffing,  be  effec 
tual  to  the  end  arid  purpofe  for  which  it  is  preach 
ed.  If  not,  we  mall  in  the  language  of  fcripture, 
"  receive  the  grace  of  God  in  vain. " 

BUT  there  is  fomething  previoufly  fequifite  ifi 
order  to  our  receiving  the  word  in  the  manner 
defcribed,  which  is,  that  we  renounce  all  our 
grofs  and  fehfua!  lufts  ;  thofe  vicious  habits  which 
the  light  of  nature  condemns-,  which  .darken  and 
pervert  our  underftandings  ;  and  make  its  difrelifli 
the  pure  truths  and  do&fmes,  as  well  as  the  du 
ties  of  the  gofpel.  We  are  to  "  lay  apart  all  fil- 
thinefs  and  fuperfluity  of  naughtinefs,  "  before  we 
can  receive  the  ingrafted  word  in  fuch  a  mahnef 
as  is  necefTary  to  the  falvation  of  our  foute.  But  of 
this  in  the  next  difcourfe  ;  concluding  the  prefenC 
with  the  words  of  the  apoftle — u  They  received 
**  not  the  love  of  the  truth  that  they  might  be 
"  faved.  And  for  this  caufe,  God  (hall  fend 
"  them  flrong  delufion,  that  they  fliould  believe 
*6  a  lye  ;  that  they  all  might  be  damned,  who 
"  believed  not  the  truth,  but  had  pleafure  in  un- 
4<  righceoufnefs.  '* 

SERMON 


49 

/  &>  <>  «^  ^~  O  *^  /B*>  ^?  *3k  j^*"  ^  "^  ^"  O  ^^V  X5*  <>  "^  \ 


SERMON     III. 


The  Neceflity  of  renouncing  Vice 
in  its  grofferForms,  in  oider  to 
a  due  receiving  of  the  Gofpel. 


JAMES   I.    21,    22. 

LAT  apart  all  filtkinefs  and  fuferfluity  of  naugh- 
tinefs,  and  receive  with  meeknefs  the  ingrafted 
word)  which  is  able  to  fave  your  fouls.  But  be 
ye  doers  of  the  word,  and  not  bearers  only,  de 
ceiving  your  own  fehes. 

C6  FT   pleafes   God,    by    the    foolifhnefs   of 
1     "  preaching  to  fave  them, that   believe." 

This  is  the  principal  method  which  He  ^ 
has  ordained  for  promulgating  the  Gofpel  a- 
mongft  all  nations  •,  and  handing  it  down  from 
age  to  age,  'till  the  end  of  the  world  :  The  way 
which  he  has  appointed  for  bringing  back  thofe 
who,  like  fhecp,  have  gone  aftray  from  him  ; 
that  there  may  be  one  fold  and  one  fhepherd, 

E  It 


50  On  renouncing 

SERAI.  ^  '1S  an  undoubted  truth,  that  every  one  that  cal- 
III.  leth  aright  on  the*  name  of  the  Lord,  fhall  be 
faved,  in  whatever  age,  in  whatever  region  of 
the  world,  his  lot  is  cad  :  "  But  (in  the  language 
"  of  the  Apoftle)  how  fhall  they  call  on  Him, 
"  on  whom  they  have  not  believed  ?  And  how 
"  fhall  they  believe  in  Him,  of  whom  they  have 
"  not  hesrd  ?  And  how  fhall  they  hear  without 
"  a  preacher  ?  — Sp  then,  faith  cometh  by  hear- 
"  ing  ;  and  hearing  by  the  word  of  God." 
This  is  that  word,  that  ingrafted  word,  which  is 
able  to  fave  our  fouls  \  and  which,  laying  apart 
all  fltbinefs  ,  and  fuperfiuity  of  naughtinefs.  We 
Ihould  receive  with  meeknefs. 

I  HAVE  already  taken  occafion  from  this  paf- 
'fage  of  fcripture,  to  fhow  the  indifpenflible  duty 
lying  upon  all  Chriftians  in  general  to  be  hearers 
of  the  word.- 

I  HAVE  moreover  fliown,  with  what  meeknefs 
the  gofpel  ought  to  be  heard  and  received  by  all, 
from  a  confideration  of  the  nature  and  defign 
of  it  -,  it  being  the  dcxftrine  of  our  ftlvation  by 
Jcfus  Chrifl  ;  the  word  brought  from  heaven  to 
earth,  to  be  ingrafted,  into  our  hearts,  that  we 
might  have  our  fruit  unto  holinefi  •,  and  the  end, 
everlaftin.g  life. 

I  wow  proceed  as  was  propofed  in  the  third 

place, 

VHIRDLT, 


in  its  gr offer  Forms,  &c*  5 1 

THIRDLT,  To  fnow  \hcneceffity  of  aban-  SERM. 
doning  our  grofs  and  fenfual  1  lifts,  thofe  vices  and  HI. 
evil  habits  which  even  the  light  of  nature  con-  ^— -\- — -> 
dernns,  in  order  to  our  receiving  the  Gofpel  with 
due  meeknefs  ;  and  in  fuch  a  manner  as  is  re- 
quifite  in  order  to  our  falvation.  This  is  the 
natural  import  and  connexion  of  the  apoftles 
words — Lay  apart  all  filthinefs,  and  fuperfluity  of 
naughtinefs  ;  AND  receive  with  meeknefs  ^  &c> 
["  All  filthinefs."]  The  word  denotes  the  more 
fordid  aud  brutal  vices  -,  particularly  thofe  fins 
which  in  the  language  of  fcripture,  go  under  the 
name  of  uncleannefs  ;  and  fajhly  tufts,  which  are 
faid  to  war  againft  tbs  foul.  ["  Superfluity  of 
"  naughtinefs. "  ]  The  redundance  and  abound 
ing  of  iniquity  •,  the  grofs,  palpable  violations  of 
the  law  of  nature  •,  thofe  flagrant  and  enormous 
fins,  for  which  we  could  have  no  cloke^  no  ex- 
cufe,  altho'  Chrift  had  never  come,  and  fpoken 
to  the  world.  The  renouncing  of  thefe  heinci;s 
immoralities,  is,  I  fuppofe,  what  the  Apoflle  in 
tends  by  laying  apart  allflthinefs,  and  fuperfiuity 
of  naugbtincfs.  And  this  we  are  admonifhrd  to 
do,  in  onier  to  our  receiving  the  word  with 
meeknefs  -9  it  being  impoflible  for  men  wholly 
under  the  dominion  of  fenfual  lufts,  to  give  that 
cordial  reception  to  the  Gofpel,  which  is  here  in 
tended  ;  and  which  is  neceiTary  in  order  to  its 
anfwering  the  defign  of  it,  in  the  falvation  of 
sheir  fouls. 

E  a 


c;  2  On  renouncing  lrice 

8ERM.  BUT  according  to  this  iaterpretation,  fome  will 
JTJ  perhaps  afk,  "  whether  we  do  not  make  the 
Apoftle  guilty  of  this  abfurdity  and  inconfiftency  •, 
namely,  of  foppofing,  that  .vicious  men  in  lift  be  - 
become  virtuous  and  holy,  in  order  to  their  re 
ceiving  the  gofpel  j  whereas  this  is  the  very  end 
which  the  Gofpel  aims  at  ?  How  can  we  attain 
to  holineis-but  by  the  gofpel?  by  receiving  the 
word  ?  And  yet,  according  to  the  above  inter 
pretation,  we  cannot  receive  the  word,  till  we  are 
actually  become  holy.?  or  'til  we  have  laid  apart 
all  filtljinefs  and  fuperfluity  of  naughtinefs  •,  which 
amounts  to  the  lame  tiling  ?  Here  is  a  manifeft 
circle  ". 

I  ANSWER,  That  the  Apoille,  by  laying  apart 
all  filthincfs,  &cc.  cannot  be  here  fuppofed  to 
mean  any  thing  more  than  a  partial  reformation 
of  mind  and  manners  •,  fuch  a  one  as  does  not 
come  up  to  our  idea  of  evangelical  holinefs ;  but 
which  is,  at  the  fume  time,  a  ftep  towards  it ;  as 
it  prepares  and  qualifies  a  perfon  for.  receiving 
the  word  as  he  ought  to  do  \  as  it  renders  him  a 
proper  fubje<5l  for  the  gofpel  to  work  upon. 
And  if  we  understand  him  thus,  it  will- wholly 
remove  all  appearance  of  inconfiflency.  For  cer 
tainly  we  may  fnppofe  a  vicious  man  reformed 
•in  fome  confiderable  meafure  ;  and  yet  deftitutc 
of  that  true  principle  of  piety  and  holinefs,  which 
it  is  the  defign  <f  the  Gofpel  to  beget  in  us. 
But  in  order  to  fa  this  matter  in  as  clear  a  light 

05 


in  it$  gr  offer  Forms,  &c.  5  3 

as, I  can,  I  would  premife  two  or  three  things  SF.RM. 
more  particularly,  as  follows.  III. 

i.  THERE  is  a  real  and  manifefi:  difference  be 
twixt  a  perfon,  who  is  only  free  from  thofe  grofs 
pollutions  of  the  world  \    from  that  great  depra 
vity  of  mind  and  manner?,  intended  by  &  fufer- 
fiitity  of  naught  inefS)  and  a  thorough  Chriftiari  j 
one  who  is  already  made  meet  for,  and   entitled 
to  eternal  life.     If  it  may  be  faid  of  the  former, 
that  he  is  "  not  far  from  the  kingdom  of  God  •," 
the  latter  is  actually  in  it,  and  a  loyal  fubject  of 
it.     If  one  of  them  is  not  intirely  under  the  do 
minion  of  fin  •,    the  other  is   a  fer-vant  of  right  c- 
cufnefs.     If  one  is  in  fome  meafure  delivered  irom 
the  habits  and    practice  .of  vice  ;    the  other  has 
the  pofitive  principles    and   habits  of  virtue.     If 
one  has  in  part,  "  put  off  the  old  man  with  his 
deeds,    which  is  corrupt  according  to  deceitful 
lufts  "  ;    the  other  has    "  put  on  the  new  man, 
which  after  God   is  created  in   righteoufnefs  and 
true  hoHnefs.     If  one  is  not  wholly  fubjected  to 
the  devil,  "  the  fpirit  that  worketh  in  the  chil 
dren  of  difobedience  "  ;  the  other  has  a  divine 
nature  implanted  in  him,  being  "  renewed  in  the 
fpirit   of  his  mind  ".     In  fine,  there  is  plainly  a 
cTiftincYion  to  be  made,  betwixt  one  who  has  only 
fo  much  fenfe  of  religion  and  virtue,  as  to  make 
him  abfla'-nfrom  thofe  heinous  immoralities  which 
the  light  of  nature  condemns  •,    and  one  who  is, 
E  in 


54  On  renouncing  Vice 


SERM.  *m  tne  ^en^"e  of  fcripture,  a  righteous  good  man* 
III.      "  bringing  forth  good  things  out  of  the  good 
treafure  of  his  heart.  " 

2.  THE  Gofpel  is  the  great  means  which  God 
has  appointed  for  the  raifing  of  men  to  that  new, 
fpiritual  and  divine  ,  life,  which   conftitutes  the 
Ghriftian  cbaraffer.     It   is  efpecially  in  this  dif- 
penfation  of  grace,  that  we  have  the  things  that 
"  pertain  to  godlinels  ".     Hereby,  and  herein, 
are  given  to  us    "  great   and  precious  promifes, 
that  by  them  we  may  be  made  partakers  of  a  di 
vine  nature,having  [  before  ]  efcapcd  the  corrup 
tions  that  are  in  the  world  thro'  luft.  " 

3.  THAT   the  Gofpel   may  have  this  happy 
effect  upon  us,  it  is  necefTary    that   it  fhould   be 
heartily  embraced  •,  that  it  mould  be  received  in 
weeknefi.     If  it  is  not  received  at  all,  it  can  have 
no  fuch  influence  upon  us  ;    nor  indeed  can  it, 
unlefs  it  is  received  with  that  temper  of  mind, 
which  our  Saviour  and  the  Apoftks  always   re- 

-  commend  to  us. 

THESE  things  being  premifed,  whoever  at 
tends  to  the  thing,  will  eafily  fee  that  a  perfon 
who  runs  to  every  excefs  of  riot  and  debauchery  ; 
one  who  ccmmiis  iniquity  with  gree  dine  fs  \  and 
lays  no  rePcraints  upon  himfelf  j  that  has  nrtfear 
ff  Cod  before  his  eyfs  ;  nor  any  awakened  fenfe 

of 


in  its  grojjer  Forms,  &c.  5  5 

of  religion  -,  that  fuch  a  perfon,  I  fay,  is  not  in  SfcRM. 
a  prefext  capacity  for  receiving  the  Gcfpel,  mt 
in  the  manner  it  isnecefiary  it  mould  be  received, 
in  order  to  its  being  to  him  "  the  power  ofGud 
unto  falvation  J>.  There  is  a  certain  preparation, 
or  previous  qualification  for  entertaining  this  hea 
venly  doftrine,  of  which  he  is  deltitute.  Pcrfons 
who  are  all  immerfed  in  fenfuality  artd  vice  ;  thole 
in  whofe  mortal  bodies  fin  reigns  triumphant  ; 
and  whofe  very  "  mind  and  confcience  is  deliled," 
mufl  be  reformed  in  feme  degree,  and  brought  to 
more  fober  reflection,  before  they  either  will,  or 
can  in  the  nature  of  the  thing,  give  fnch  a  meek 
and  cordial  reception  to  the  ingrafted  word,  as  is 
requifite  in  order  to  their  being  faved  by  it. 

THERE  is  a  ftrong  antipathy  in  a  man  who  is 
under  the  government  of  ptide  and  fenfual  lufts> 
to  the  doctrines  and  precepts  of  the  Gofpel  :  So 
that  he  cannot  in  a  moment,  bring  himfelf  to  a 
proper  temper  of  mind  to  rsceive  it,  tho'  he  were 
defirous  of  it.  He  has  that  carnal  mind  which  is 
enmity  a*ainft  God  ;  which  is  not  fubjeft  to  his 
laws,  neither  indeed  can  bs  :  So  that  they  who 
are  thus  in  the  fiefo,  arc  not  in  an  immediate  ca 
pacity  to  pka/e  God,  by  receiving  his  word  with 
meeknefs  •,  much  lefs,  by  the  exercile  of  thole 
virtues  and  graces  which  good  men  are  the  fub- 
jcfts  of.  They  whofe  great  concern  it  is,  "  to 
make  provifion  for  the  fie  fn,  to -fulfil  the  lufts 
thereof  "  -,  they  that  do  not  "  hunger  and  third 
E  4  after 


5  6  On  renouncing  Vice 

after  righteoufnefs  "  ;  they  that  have  no  concern 
for  the  falvation  of  their  fouls  -,  but  give  full  fcope 
to  their  vicious  inclinations  \  thefe  perfons,  con 
tinuing  fuch,  cannot,  by  any  means,  be  fuppo- 
fed  to  be  in  a  cond:tion  for  receiving  the  word  ; 
they  cannot  receive  it  with  that  ferioufnefs,  with 
that  humility  and  meeknefs,  with  that  love  to  the 
truth,  with  that  hearty  defire  of  improvement, 
with  which  it  is  to  be  received  by  all,  in  order 
to  it's  grand  defign  being,  anfwered  upon  them. 
No  ;  'til  their  confciences  are  alarmed  •,  'til  they 
fee  in  fome  meafure  the  folly  and  danger  of  fin, 
*til  they  find  fome  inclination  to  turn  from  it  to 
Gocl,  that  they  may  obtain  his  favour,  and  life  e- 
ternal,  they  will  not  truly  receive  the  Gofpel  into 
their  hearts  ;  tho'  they  may  hear  it  with  t  heir 
ears  from  day  to  day. 

VICE,  when  indulged  to  a  great  degree,  puts 
a  ftrong,  tho'  fometimes  an  unperceived,  unfuf- 
pecled,  byais  upon  the  human  mind  ;  fo  that 
fome  perfons  who  imagine  they  hear  with  all  due 
candor,  impartiality  and  meeknefs,  are  very  far 
from  it  in  reality  \  hearing  with  great  prejudice, 
and  a  fecret  difguft,  which  prevents  it's  taking 
root  in  their  hearts,  and  producing  the  good 
fruits  of  righteoufnefs.  Any  one  that  pleafes, 
may  fee  that  this  is  a  fentiment  which  runs  thro* 
the  fcripturts,  and  which  often  occurs  in  die 
new-teftament  more  particularly.  Thus  our  Sa 
viour  fays,  that  c<  he  that  doeth  evil,  hateth  the 

light, 


in  its  gr  offer  For  7ns  y   &c.  5  7 

light,  and  will  not  come  to  the  light,  left  his  SfiRM. 
deeds  which  are  evil  Ihould  be  reproved  ".  Ac- 
cordingly  he  applies  to  the  vicious  and  hardened 
Jews  of  his  time,  the  emphatical  words  of  the 
prophet  —  "  In  them,  fays  he,  is  fulfilled  the 
prophecy  of  Ifaiah,  which  faith,  By  hearing  ye 
Jhall  bear  and  [hall  not  underftand  •,  and  feeing^ 
ye  (hall  fee,  and  Jhall  net  perceive.  For  this  peo 
ple's  heart  is  waxed  grojs  •,  and  their  ears  are 
dull  of  hearing  ;  and  their  eyes  they  have  clofed9 
left  at  any  time  they  Jhould  fee  with  their  eyes, 
and  hear  with  their  ears  ;  and  Jhould  under ji and 
'with  their  heart  ;  and  fnculd  le  converted,  and  I 
Jhould  heal  them.  "  Conformably  hereto  the  A- 
poftle  fpeaks  of  fome,  to  whom  thegofpel  is  hid\ 
and  tells  us  who  they  are.  "  If  our  gofpel  be 
hid,  it  is  hid  to  them  that  are  loft  •,  in  whom  the 
god  of  this  world  has  blinded  the  eyes  of  them 
that  believe  not,  left  the  light  of  the  glorious  Gof 
pel  —  mould  mine  unto  them.  >:  So  in  the 
well-known  parable  of  the  fower,  the  good  feed  is 
reprefented  as  taking  effect,  and  producing  fruit 
to  purpofe,  only  when  it  fell  upon  gocd ground^ 
adapted  and  prepared  to  receive  it  •,  /.  e.  accor 
ding  to  our  Lord's  own  explanation,  the  word 
fown  takes  effect  only  in  thofe  who  receive  it  into 
an  honed  and  gocd  heart.  There  is  a  degree  of 
integrity,  honefty  and  uprightnefs,  previoufly 
neceiTary,  in  order  to  a  cordial  and  effectual  re 
ceiving  of  the  gofpel,  according  to  our  Saviour's 

doctrine. 


5  8  On  renouncing 

doctrine.     Thofe  who  are  deftitute  of  this,  being 
whjlly  funk  into  vice  and  Vjplupttioufiiefs,   will 
not  hear  to  purpofe.     Thofe  who  have  that  tem 
per  which  our  Saviour  exprefTes  by  an  hcneft  and 
good  heart,  he  elfewhere  ftyles  bis  /heep  •,  antece 
dently   to  their   actually  believing  in  him  •,  and 
afTures  us  that  they  will  hear  his  voice  and  follow 
him.  And  in  conformity  to  this  principle,  we  are 
to  underftand  thofe  words  of  our  Lord,  which  fo 
often  occur  in  his  difcourfes. —  "  He  that  hath 
cars  to  hear,  let  him  hear."  Let  thofe  hear,  who 
have  in  them  the  principles  of  recovery  ;  thofe 
who   are  not  fo  loft  to  all  fenfe  of  religion  and 
virtue,  as  to  be  paft  it. 

IT  is  not  much  to  be  wondered  at,  if  r.efolved 
hardened  tranfgreflbrs  \    if  thofe  who  commit  in- 
quity  with  greedinefs,  rolling  it  as  a  fweet  morfcl 
under  their  tongue  ;  if  thofe  who  are  given  up  to 
a\\jilthinefs  and  fuperfluity  of  naugbtinejs  ;  it  is  not 
to  be  wondered  at,  if  fuch  abandoned  fmners  often 
hear  the  gofpel  of  the  kingdom,  without  receiving 
any  confiderable  benefit  from  it.     They  are  not  at 
prefent,  proper  matter  for  it  to  work  upon.    Tho* 
they  hear  the  truth,  and  the  doctrines  of  falvation, 
they  cannot  receive  it  in  the  love  of  it,    having 
pleafurs  only  in  unrightcotifnefs.     They  are  ftupi- 
fied  with  the  poifonous  draught,  which  they  have 
taken.    And  the  word  is  no  fooner  heard  perhaps, 
than  it  is  forgotten,  and  fnatched  away  from  them, 
as  it  were  by  fomc  evil,  malicious  ipirlt  5  fnatched 

away, 


in  its  gr offer  Forms ^  We.  59 

away,    like  the  feed  which  fell  by  the  wfiyf.de.  SERM. 

The  mind  that  is  carnalized,  and  depraved  to  jjj. 
the  degree-  that  is  here  intended,  is  moreover  a 
very  unfit  habitation  for  the  Holy  Spirit  of  God  -, 
without  whofc  bleffed  influences,  the  feed  fown  in 
our  heart?,  does  ntver  take  root  and  bring  forth 
fruit.  In  the  language  of  the  book  of  Wtfdom^ 
"  Froward  thoughts  feparate  from  God — [And] 
"  Into  a  malicious  foul  wifclom  ill  all  not  enter ; 
"  nor  dwell  in  the  body  that  is  fubject  unto  fin  : 
"  For  the  Holy  Spirit  of  difcipline  will  fiee  de- 
<c  ceit  ;  and  remove  from  thoughts  that  are  with- 
"  out  underftanding  ;  and  will  not  abide  when 
"  unrighteoufncfs  cometh  in."  That  pure  di 
vine  truth,  which  we  do  not  love  •,  that  Spirit  of 
grace  and  difcipline,  which  we  quench  and  grieve, 
by  the  habitual  indulgence  of  our  fenfual  appetites, 
cannot  but  be  unwelcome  guefts  to  our  fouls, 
thusdebafed  and  imbruted.  This  "  fuperfluity 
cc  of  naughtinefs,  and  the  fpirit  that  worketh  in 
u  the  children  of  diibbedience  -9"  throw  a  thick 
veil  over  the  human  mind  •,  and  unite  in  darken 
ing  and  blinding  it.  They  extinguifh  every  di 
vine  ray,  'ere  it  can  pierce  the  gloom  ;  and  put 
out  that  candle  of  the  Lord,  which  was  originally 
lighted  up  in  our  hearts  to  guide  us  to  Him. 
They  deflroy  our  natural  fenfe  and  feeling  of 
moral  and  religious  truths  ;  and  efpecially  all  the 
mental  faculties,  however  bright  before.  They 
hebeute  and  blunt  all  the  noble  powers  of  the 

foul  ; 


6o  On  renouncing  Vice 


SERM.  f°ul  »  an<^  render  it  unfufcept'uble  of  good  im- 
III.  preffions,  They  deftroy  all  relifh  of  intellectual 
and  fpiritual  enjoyments  \  and  take  away  the 
heart  from  God  •,  from  his  word  a~id  inltitutions  ; 
and  even  from  thofe  things  which  the  light  of 
future  ftrongly  recommends  to  the  love  and 
practice  of  all  men,  who  have  not  thus  abufed 
and  perverted  their  minds.  And  when  the  light 
that  is  in  us,  is  thus  turned  into  darkntfs,  thro' 
long,  invetrate  habits  of  finning  againft  the  light, 
"  how  great  is  that  darknefs  !" 

Is  it  very  ftrange,  if  iuch  abandoned  finners 
do  not  receive  with  meeknefs  the  ingrafted  word  ? 
Is  it  to  be  wondered  at,  if  perfons  fo  intirely  un 
der  the  dominion  of  flefhly  lufts,  and  the  God  of 
this  world  ;  perfons  thus  loft  to  all  fenfe  of  virtue 
and  religion  ;  fhould  have  their  minds  blinded  to 
fuch  a  degree,  that  the  Gjfpel  is  hid  from  them  ; 
not  being  able  to  mine  thro'  fuch  a  thick,  grofs 
and  impure  medium,  into  their  hearts,  "  to  give 
them  the  light  of  the  knowledge  of  the  glory  of 
God,  in  the  face  of  Jifus  Chtift  ?"  No  furclv  ; 
if  they  do  not  admit,  but  exclude  this  heavenly 
light,  it  is  what  might  be  expected.  For  it  frems 
neceilliry  in  the  nature  of  the  thing,  that  men 
fhould  be  awakened  to  fome  fenfe  of  religion  y 
that  they  fhould  be  brought  to  fober  reflecti  n  ; 
and  deveft  themfclves,  in  fume  meafure,  of  the 
grofler  habits  of  fin  and  vice,  previously  to  the 
word's  being  ingrafted  into  their  hearts  fo  effec 

tually 


in  its  gr offer  Forms,  &c.  6 1 

;tually,  as  to  transform  them  into  the  divine  like-  $ERM. 
nefs  ;  and  caufe  them  to  bring  forth  fruit  unto 
God.  The  light  of  reafon  mufl  be  permitted  to 
fhineinto  our  hearts,  before  the  light  of  revelation 
can  be  cordially  received  j  the  voice  of  natural 
confcience  mud  be  heard,  and  liltened  to,  before 
the  voice  of  God  in  his  word  will  be  duly  regar 
ded  :  We  cannot  be  cbriftiam  in  temper  and 
conduct,  without  being  firft  Jober  and  moral  in 
our  lives,  without  firft  laying  apart  all  JUtbinefs 
and  fuperfluity  of  naughtinejs^  and  abftaining  from 
grofs  vice  and  diflblutenefs.  This  is  a  neceffary 
preparation  for,  and  the  firft  (lep  towards,  our 
becoming  Cbriftians  in  reality ;  and  being  "  holy 
*n  all  manner  of  converfation  and  godlinefs." 

IT  is  not  only  thole  which  are  peculiarly  ter 
med  fenfual  tufts,  that  ftupify  the  confciences  of 
men,  and  indifpofe  them  for  receiving  the  truth 
in  the  love  of  it.  All  other  kinds  of  grofs  im 
moral  indulgence,  have  a  fimilar  tendency  to  ren 
der  the  heart  callous  ;  and  infenfible  to  the  im- 
preffions  of  evangelical  truth  and  righteoufncfs. 
All  kinds  of  vice  in  general,  are  contrary  to  that 
religion,  which  is  pure  and  undefiled  before  Gcd. 
So  that  thofe  who  give  the  reins  to  any  known 
and  heinous  fin  \  thofe  who  fell  t hem f elves  to  do 
any  kind  of  iniquity -,  cannot  relifh  the  truth  as  it 
is  in  Jefus.  Both  the  docVmes  and  duties  of 
Chriftianity,  muft  needs  be  difguftful  to  their 
depraved  and  vitiated  tafte  :  And  it  is  at  leaft 

morally, 


6  2  On  renouncing  F^ice 

SfiRM.  morally,  if  not  naturally  impoflible,  that  they 
HI.  fhould  receive  the  Gofpel  into  their  hearts,  'till 
fuch  time  as  they  renounce  all  grofs  immoralities  •, 
'till  they  ccme  to  be  tho'tful  and  ferious ;  and  are 
heartily  dcfnous  to  know  "  the  things  that  be 
long  to  their  peace." 

No  man  can  fincerely  and  cordially  embrace 
the  gofpel,  while  he  remains  hardened  in  fin  •, 
and  is  unconcerned  about  his  falvation.  The  re 
ceiving  of  it  with  rheeknefs,  prefuppofes  that  a 
perfon's  conference  is  awakened  ;  that  he  is  fenfi-* 
ble  of  his  fins  ;  that  he  is  fbrry  for  them,  willing 
to  forfake  them,  and  to  become  the  fervant  of 
God  and  righteoufnefs.  'Tis  prepofterouily  ab- 
ilird  to  think  that  any  one  can  properly  receive 
the  ingrafted  word  ;  or  "  believe  to  the  ftving  of 
his  foul,"  before  he  is  brought  to  fuch  a  temper 
of  mind  ;  or  while  he  perfeveres  in  his  tranf- 
greffions,  with  a  feared  confcience,  having  no 
fear  of  God  before  their  Eyes. 

IT  will  be  objected,  perhaps,  that  the  profefTed 
defign  of  Chriftianity,  is  to  reform  a  vicious,  de 
generate  world  :  And  if  fo,  the  moft  corrupt  and 
abandoned  men,  cannot  be  fuppofed  to  be  got 
beyond  the  reach  of  it  •,  fince  God  undoubtedly 
accommodates  all  means  to  the  ends  propofed  in 
them.  Whereas  in  what  has  been  faid  above, 
the  Gofpel  is  fuppofed  to  be  futed  and  accommo 
dated  only  to  the  (late  of  thofe  who  are  the  leaft 
wrmpted  and  depraved  -9  while  thofe  who  are  the 

moft 


in  its  gr offer  Forms ^  We*  63 

^abandoned,  and  who  consequently  moft  need  SERM. 

to  be  reclaimed  from  the  error  of  their  ways,  are 

not  in  a  capacity  of  receiving  it  in  fuch  a  manner 

as  'is  necefiary    to  that  end.     If  only  thofe  who 

ha  veal  ready  put  away  all  Jilt  hinefs  and  fuperfiiity 

cf  naughtinefst   can  receive  the  word  with  meek- 

#<?/},  fo  as  to  be  faved  by  it ;  the  Gofpel   mud  be 

quite  ufelefs  to  a  great,  if  not  the  greatefl  part  of 

mankind  \  and  it  is  to  no  purpofe  to  preach  it  to 

them. 

I  ANSWER,"  that  to  fay  a  man  is  not  in  a  pre- 
fent  temper  and   difpofition  to  give  that  humble 
and    meek    reception    to    the  gofpel,    which  is 
neceflary  in  order  to  his  being  faved  by  it  at  lad  ; 
is  quite  a  different  thing  from  faying,   that  he  can 
receive  no  good   at  all  from  it  ;  and  that  it  muft 
prove  a  ufelefa  dead  letter  to  him.     Thefe  things 
are  very  diftinct  ;  nor  docs  the  latter  follow  from 
the  former,  by  natural  deduction    and  inference. 
For  altho'  fome  perfons,  by  reafon  of  their  great 
wickednefs,  and  hardnefs  of  heart,  are  not  in  an 
immediate   and  prefent  capacity  to   embrace  the 
Gofpel  of  Chrift,with  that  fincerity  and  humility, 
which  is  neceflary   before  the  dcfign  of  it  can  be 
fully  anfvvered  upon  them  •,  yet  by  hearing  it  from 
time  to  time,  they  may,  with  the  ordinary  blcfs- 
ing  of  Go  f,  and  that  grace  of  His,  which  always 
accompanies   the  word   preached,  be  awakened 
out  of  their  fatal  {lumber ;  and  in  the  language  of 
fcripture,  f  ricked  in  their  hearts,  fo  as  to  be  fe- 

rioufly 


6  4.  On  renouncing 

.rioufly  inquifitive,  wbat  theyjhall  do  tole  favcd? 
In  other  words,thc  goipel  may  take  hold  of  their 
hearts  to  fuch  a  degree,  as  to  convince  them  of 
the  folly  and  danger  of  going  on  in  their  tranf- 
greffions  ;  and  make  them  heartily  follicitous  to 
fly  from  tbe  wrath  to  come  •,  and  to  obtain  eternal 
life.  And  when  perfons  are  thus  flopped  in  their 
mad  career  •,  brought  to  think  upon  their  ways  ; 
and  made  ferioufty  inquifitive  about  their  falva- 
tion  ;  then  it  is,  that  they  have  the  temper  of 
mind  with  which  theGofpel  ought  to  be  received, 
tho'  they  had  it  not  before. 

WHAT  I  intend,  is  this,  That  altho*  no  man 
who  is  grofly  vicious  and  immoral  ;  that  is  fecure 
and  unconcerned  ;  that  fins  with  an  high  hand  ; 
boldly  tranfgrefTing  the  laws  of  God,and  violating 
the  law  of  his  mind  ;  that  tho'  no  fuch  perfon,  I 
fay,  is  now  in  a  temper  of  mind  for  receiving  the 
gofpel  as  it  mud  needs  be  received,before  the  full 
defign  of  it  can  be  anfwered  upon  him  ;  yet  he 
may  poffibly  hear  it  fo  as  to  bring  him  to 
that  temper.  In  which  refpect,  the  Word  preach 
ed  may  be  beneficial  to  the  worft  of  men,  as 
well  as  to  the  lefs  abandoned  :  For  furely  it  is  fo 
to  all  whom  it  rouzes  from  their  lethargy  in  fin, 
to  fober  thoughtfulnefs  and  reflection  •,  producing 
fome  reformation  in  them,  tho'  at  prefent  very 
imperfect.  Our  Saviour  pronounces  bleffed,  not 
only  thofe  who  are  already  filled  with  right  eeitf- 
yefs  j  but  alfo  thofe  who  hunger  -and  ihirft  after 

it 


in  its  gr  offer  Forms  ^  &C.  65 


it1,  becaufe  they  are  in  a  hopeful  and  pfobable 
way  to  be  filled.  By  fuch,  the  gofpel  will  be  re-  III. 
ceived  in  a  manner  futable  to  the  defigrt  of  it  t 
They  are  prepared  to  have  it  actually  ingrafted 
into  their  hearts  •,  and  it  is  to  be  hoped*  that  He 
who  has  thus^  by  his  word  and  fpiritj  begun  A 
good  work  in  them^  will  perfeff  it  unto  the  day  of 
Cbrifl. 

THUS  is  the  gofpel  calculated  for  the  good  of 
all.  Thofe  who  are  not  depraved  to  a  great  de 
gree,  will  of  courfe  receive  it,  and  be  truly  good 
and  virtuous  by  it.  And  even  the  more  vicious 
and  abandoned  part  of  mankind,  may  be  awaken 
ed  and  influenced  by  it  to  fuch  a  degree  as  mail 
make  them  defirous  of  relinquifhing  their  former 
fins,  and  fuming  their  feet  into  God's  testimonies  ; 
that  fo  they  may  obtain  the  pardon  and  falvation 
offered  to  fmners  in  it.  And  thofe  who  are 
brought  to  this  temper  of  mind*  will  then  of 
courfe  receive  the  fpiritual  and  incorruptible  feed 
into  their  hearts,  as  into  good  ground^  into  a 
foil  prepared  for,  and  adapted  to  it.  In  confe* 
quence  of  which  they  will  "  bring  forth  fruit* 
fome  thirty,  fome  fixty,  and  fome  an  hundred 
fold.  " 

BUT  alas  !  it  was  never  fuppofed  that  the 
gofpel,  however  Sufficient,  would  prove  effectual 
in  the  event,  for  the  reformation  and  falvation  of 
all  thofe  to  whom  it  is  preached.  Many  of  thofe 
Co  whom  it  was  preached  of  old,**  it  is  to  us  now, 

F  is 


66  On  renouncing 


*lt  ^  w<?/  pr<$/,  fl0/  being  mixed  with  faith  in 
them  that  heard  it.     There   are  fome  in  every 
age,  fo  refolutely  fet  and  determined  in  the  ways 
of  folly  and  vice,'  given  over  to  hchfltbinefs,  to 
fuch  a  fuperfluity  of  naughtiness^  that  they  will 
not  give  any  heed  or  credit  to    this  divine  mef- 
fage.   .  "  This  is  the  condemnation,  that  light  is 
"  come  into  the  world  ;  and  many    love  dark- 
"  nefs  better  than  light,  becaufe  their  deeds  arc 
•  "  fo  evil."     Our  Saviour  had  occafion  to  tell 
many,  to  whom  he  himfelf  preached,  that  they 
"  would  not  come   unto  him   that  they  might 
"  have  life."      And  when  he  commanded  his 
Apoftles  to  "  go  into  all  the  world,  and    preach 
IC  the  gofpel  to  every  creature  •,"  he  intimated  to 
them,  that  they  mould  bear  thefe   glad  tidings  in 
fvainy  and  to  no  purpofe,  as  to   many.     For  he 
then    told  them    what  mould    be  the  portion  of 
thefe   who  believed  not^  as  well  as  of  thofe  who 
believed,  and  gave  heed  to  their  do&rine.     The 
gofpel  is  publifhed  amongft  all  nations,  not  up 
on  a  prefumptioh  that  all  who  hear  it,  will  meek 
ly    receive  it,  and  be  faved  :  But  it  is  preached 
for  a  witnejs,  for  a  teftimony  to  all  ;  and  they  are 
all  left  to  regard,  or  difregard  it,  as  they   think 
proper  ;  a  day  being  appointed  of  God,  in  which 
he  will  judge  the  world  in  righteoufnefs.     Some 
have   thofe  ingenuous   principles    remaining   in 
them,  which  render  them  fit  fubje&s  for  the  gof 
pel   to  operate  upon  j  and  thefe  being  Chrift'* 

fleet, 


in  its  gr offer  Forms )  &c.  67 

foeepi  and  given  to  him  of  the  Father,  will,  ac- 
cording! y  hear  his  voice,  and  receive  his  gofpel  \\\u 
wirh  meeknefs  •,  and  he  will  give  unto  them  eternal 
life.  Others  being  incurable?  and  paft  recovery  ; 
(  I  mean  in  that  way  and  method  which  the  wif- 
dom  of  God  has  fixed  upon  for  the  reclaiming 
and  faving  of  fmners  )  they  will  accordingly  flop 
their  ears  againft  this  joyful  found  *,  and  clofe 
their  eyes  againft  the  heavenly  light  •,  they  will 
not  heartily  embrace  the  Gofpel ;  and  fo  will  at 
length  receive  the  end  of  their  wicked nefs,  and 
incredulity,  as  others  will  the  end  of  their  faith. 

THUS  were  the  Apoftles,  tho'  they  preached 
the  gofpel  of  peace  to  all  indifferently^  "  the  fa^ 
vour  of  life  unto  life  !l)  only  to  fome  ;  being  to 
others^  "  the  favour  of  death  unto  death  "  :  And 
thus  it  will  probably  be,  from  generation  to  ge 
neration,  to  the  end  of  the  world  :  Only  we  have 
great  reafon  to  conclude,  from  the  oracles  of 
God,  that  a  glorious  ftate  of  things  will  hereafter 
take  place  upon  earth,  and  be  of  long  continuance  \ 
a  ftate,  wherein  the  unrighteous,  and  unbelieving 
fhall  bear  but  a  very  fmall  and  inconfiderable  pro- 
portion  to  the  true  fervants  of  God,  and  our" 
Lord  Jefus  Chrift.  —  Life  and  death,  Heffing, 
and  curfing,  are>  from  one  age  to  another,  fet 
before  All  in  general  ;  "  and  whether  they 
like  is  given  to  them  ".  Nor  will  the  perfections 
of  God,  be  lefs  confpicuous  in  the  perdition  of 
wngodly  men,  who  obey  not  the  truth,  but  obey 

F  2  un- 


68  On  renouncing  Vice 

SERM.  unrighteoufnefs -,  than  in  the  falvation  ofthofe, 
III.      who  having  laid  apart  all  filthinefs  and  fuperfluity 
of  naughtinefs,  receive  with  meeknefs  the  ingraf 
ted  word  j  and  bring  forth  the  fruits  thereof  with 
patience. 

LET  me  conclude  this  difcourfe,  with  a  few 
fhort  reflections. 

i.  THIS  fubjeft  (uggefts  to  us  the  wifclom  of 
applying  ourfelves  to  the  concerns  of  religion, 
and  another  world,  in»youth,  before  the  habits  of 
fin  and  vice,  are  become  ftrong  and  inveterate* 
Perfons  ufually  wax  worfe  and  worfe,  'til  fuch 
time  as  they  begin  to  reform  and  grow  better  : 
The  farther  we  proceed  in  the  paths  of  iniquity, 
by  fo  much  more  difficult  will  it  be  for  us  to  re 
treat  -,  to  receive  the  gofpel  of  the  kingdom  into 
our  hearts  •,  and  to  become  (Thrift's  true  difci- 
ples  ;  his  loyal  fubjefts.  Such  is  the  deceitful nefs 
of  fin,that  it  deals  upon  us  unawares,  and  hardens 
us  by  infenfible  degrees ;  'til  in  procefs  of  time, 
it  takes  a  deep  and  full  pofieffion  of  us,  fo  that 
it  is  as  eafy  for  "  the  ^Ethiopian  to  change  his 
Jkin,  or  the  Leopard  bis  fpots"  as  for  us,  thus 
accuftomed  to  do  £vil^  to  learn  to  do  well.  So 
that  thofe  who  do  not  in  early  life,  remember 
their  Creator,  and  receive  the  Gofpel  of  theirRe- 
deemer  with  meeknefs  ;  may  come  at  length  to 
receive  it  with  mockery  andderifionj  ^crucifying 

to 


in  its  groffer  Forms,  &c.  69 

to  themfelves  the  Son  of  God  afrefh,  and  put- 
ting  him  to  an  open  ihame  :  "  To  whom  there 
remaineth  no  more  facrifice  for  fin."  And  thus 
the  gofpel  which  was  ordained  unto  life^  proves 
onJy  the  favour  of  death  unto  death. 

But, 

2.  LET  us  not  conclude  that  we  are  true  Chrif- 
tians,  and  intitled  to  the  falvation  of  the   gofpel, 
merely  becaufe   we  are  not   flagrantly   immoral 
and  vicious  in  our  lives.     For  altho*  we  may,  in 
the  fenfe  of  theApoftle,  have  laid  a  fart  all  fit  hi- 
nefs,  and  fupetfluity  of  naugbtinefs  ;   we  may  yet 
fall  fhort  of  that  holinefs^  without  ttikich  no  msu 
(ball  fee  the  Lord.     The  gofpel  has  not  arrf.vered' 
it'sdefign  upon  us,  'til  we  have  fo  received  the 
truth  into  our  hearts,  as  to  be  fatffifed  by  it  ; 
Yil  we  are  "  transformed  by  the  renew*^^  of  our 
minds,  and  the  wafliing  of'tHe  HolyGhoft/3  into 
the  image  of  God  anu  of  our  Saviour.    This  is  the 
great  end  propcfed  in  the  gcfpel  -  in  order  whcre- 
unto,  it  is  to  be  meekly  hearkened  to  from  time 
to  time  •,  it  muft  be  ingrafted  into  our  hearts  ; 
and  incorporated,  if  I  may  fo  exprefs  it,  with  our 
very   fouls  and  natures  —  But  I  Irull  have  oo 
cafion  to   fpeak  more  upon  this  point  hereafter, 
in  another  difcourfe. 


3.  SUFFER  me  to  warn  all  who  allow  them- 
felves  in  any  vicious  practices,  efpectally  in  fuck 
fins  as  the  light  of  their  own  confcknces  con- 
F  3  demns, 


jo  On  renouncing  Vice 

SERM.  -demns,  immediately  to  renounce  them  •,  that  fo 
III.      they  may  be  in  a  capacity  for  duly  receiving  the 
doctrines  of  the  gofpel  ;  and  may  bring  forth  the 
fruits  of  righteoufnefs  unto  life   eternal.     Givei 
heed  to  the  divine   admonition  in  my  text ;  arid 
lay  apart  all  fltbinefs  and  fuperfluity  of  naughti- 
nefs  :  for  then,  and   not   'til  then,  will  you  re 
ceive  'with  meeknefs  the  ingrafted  word^  which  is 
Me  to  Jave  your  fouls.     Do  not   endeavour,   I 
befeech  you,  to  ftifle  the  convictions  of  your  own 
minds  and  confciences,  which    may  perhaps  tell, 
Ipme  of  you,  that  you  are  particularly  concerned, 
in  this  counfcl.  If  your  own  hearts  condemn  you, 
as  habitual  tranfgreflbrs  of  God's  commandments,, 
remember   that  "  He  is  greater  than  our  hearts, 
and  knoweth  all  things  •,"  and  that  He  "  now 
commandeth  all  men  every  where  to. repent,  for 
that  he  hath  appointed  a  day,  wherein   he  will 
judge  the  worki in  righteoufnefs."     We  are  apt, 
to  be  partial  to  ourfelves  ;  to  make  too  favoura-, 
ble  allowances  ;  to  make  the  beft  of  every  thing,, 
on  our  own  fide.     But  if,  notwithftanding  this. 
natural  propenfity  to  think  and  judge  favourably 
of  ourfc.lve$5  Cur  own    hearts    ft  ill   mifgive  an4 
condemn  us.-  how  much   more  fu rely  will  that 
God  condemn  us,who  is  greater  than  our  hearts  ?; 
"Who  is  no  refpector  of  ptrfons  ?  and  whofe judg 
ment  is- always  according  to  truth  ? 

BE  aflbred,  that  while  you  are  knowingly  and 
habitually  guilty  of  .any  immoral  practices,  you 

arc 


in  its  groffer  Forms,  Sf  c*  7  1 


are  not  only  ,out  of  the  kingdom  of  God,  &*/  SERM. 
far  from  it  •,  fo  far  that  you  arc  not  even  in  a 
capacity,at  prefent,to  receive  that  gofpel,  which  is 
defigned  to  bring  .you  into  it  V  and  to  make  you 
the  heirs  of  falvation.  Let  us  therefore  lay  our 
hands  upon  our  hearts,  and  afk  ourfelves  as  in 
the  prefence  of  God,  who  will  judge  us  another 
day,  whether  we  have  laid  a  fart  all  Jilt  bine  fs  and 
fuperjfuity  of  naught  inefs  ?  Or  whether  we  live  in 
known,  wilful  Sin  ?  Is  there  no  kind  of  profane- 
nefs  or  dififolutenefs  5  no  kind  of  falfhood  or  un~ 
righteoufnefs  ;  no  fin  againfl  God,  our  fidghbour 
or  ourfelves,  evidently  contrary  to  the  light  and 
law  of  nature,  which  we  indulge  ourfelves  in  ? 
What  anfwer  do  your  confciences  make  ?  Guilty^ 
or  not  guilty  ?  If  you  are  not  guilty,  it  may  be 
rationably  concluded,either  that  you  have  already 
received  the  ingrafted  word  into  your  hearts,'  or 
that  you  will  foon  do  fo  -,  and  gradually  "  cleanfe 
yourfelves  from  all  filthinefs  of  $$  and  fpirit  ; 
-perfecting  holinefs  in  the  fear  of  God."  There  is  a 
good  foundation  laid,  when  perfons  are  become 
fober  and  moral  in  their  lives  ;  tho*  they  may 
liill  fall  Ihort  of  that  religion  which  is  pureandun- 
defiled  before  God  and  the  Father.  But  if  you 
ft  ill  live  in  fl  'thine  />,  and  the  fuperjluity  ofnaugh- 
tinefs  -,  you  come  Hiort,  not  only  of  the  ChriJUan 
charaRer^  but  even  that  of  a  fober,  virtuous 
Pagan.  Nor  is  it  to  be  wondered  at,  if  perfons 
of  this  flagitious  character,  who  daily  fin  againft 

F  4  the 


On  renouncing  J^ice^  &c. 

of  natural  confcience,  fhould  continue 
|jlf  inimical  in  their  hearts,  to  the  do&rines  of  the 
gofpel ;  'til,  having  filled  up  the  meafure  of  their 
iniquities,  they  receive  the  due  reward  of  their 
deeds.  However,  the  cafe  even  of  fuch  profli- 
'  gate,  finners,  (if  there  arei:ny  fuch  amongft  us)  is 
'not  quite  defperate  j  tho*  the  longer  they  per- 
fevere  in  their  evil  courfes,  abufing  the  goodneft 
and  patience  of  God,  which  is  defigned  to  lead 
them  to  repentance  ^  the  lefs  ground  there  will  be 
to  hope  tor  their  reformation.  "  Wherefore  as 
^  the  Holy  Ghofl  faith,  to  day,  if  ye  will  hear 
f*  his  voice,  harden  not  your  hearts  •,  as  in  the 
<c  day  of  provocation  —when  your  fathers  temp- 
*'  ted  me—  Wherefore  I  was  grieved  with  that 
<c  generation  \  and  faid,  they  do  always  err  in 
*c  their  heart  s  ,and  they  have  not  known  my 
**  ways.  So  I  fware  in  my  wrath,  they  fhall 
"  not  enter  into  my  reft.  Take  heed,  brethren, 
*'  left  there  be  in  any  of  you  an  evil  heart  of  un- 
*6  belief  in  departing  from  the  living  God.  But 
*'  exhort  one  another  daily  while  it  is  called,  To 
««  Day  ;  left  any  of  yoq  be  hardened  thro9  the 
3.7.  «  faeitfulnefs 


SERMON 


SERMON     IV. 


Upon  the  Neceffity  of  yielding  a 
practical  Obedience  to  theljlofpel, 
in  order  to  obtaining  the  Salvation 
propofed  in  it. 


JAMES  I.   21,   22. 

LAT  apart  all  flthinefs  and  fufsrfluity  of  naugb- 
tinefs,  and  receive  with  meeknefs  the  ingrafted 
word)  which  is  able  to  fave  y cur  fouls.  But  be 
ye  doers  of  the  word^  and  not  hearers  only,  de 
ceiving  your  own  {elves. 

IT  is  unqueftionably  the  duty  of  all  Chriftians  SERM< 
to  be  bearers  of  the  word  read  and  preached 
in  the  aflemblies  of  the  faints  ;    this  being  a 
divine  inftitution  :  As  was  fhown  in  the  firft  dif- 
courfe  upon  this  fubjeft. 

IN  the  next)  the  duty  of  receiving  the  word 
with  meeknefs  was  more  particularly  confidered, 
and  inforced, 

IT 


74  On  the  Neceffity  of  obeying 

SERM.  ^T  wasfhown  in  the  loft  difcourfe,  That  in 
order  to  our  receiving  the  word  in  a  futable  man 
ner,  fo  that  the  defign  of  it  may  be  anfwered  up 
on  us,  it  is  neceflary  that  we  lay  apart  all  fltbi- 
nefs  and  fufcrfluity  'of  naughtinefi  ;  or  in  other 
words,  that  we  renounce  vice  and  immorality  in 
all  its  grofler  forms.  It  is  not  poflible  for  thofe 
who  are  regardlefs  even  of  natural  religion  j  and 
who  are  given  over  to  work  all  uncleannefs  with 
greedinefs  ;  it  is  not  poflible  for  fuch  abandoned 
fmners,  continuing  fuch,  to  receive  the  revealed 
word  of  God  with  a  proper  temper  of  mind. 
They  are  not  in  a  prefent  capacity  for  giving  a 
due  reception  to  the  Gofpel  of  Chrift.  There  is 
fomewhat  previoufly  requifite,  or  preparatory, 
thereto  ;  which  is,  that  they  relinquifh  their  bru 
tal  lufts,  and  all  grofs  immoralities  ;  and  are 
heartily  defirous  of  being  taught  the  way  that 
leads  to  eternal  life  :  Then,  and  not  before,  are 
perfons  capable  of  giving  that  cordial  and  meek 
reception  to  the  ingrafted  word,  which  is  required 
in  order  to  the  falvation  of  their  fouls.  . 

THIS  is  a  fhort  view  of  the  fubjecl:,  fo  far  as  it 
has  been  treated  already  :  And  the  next  thing  in 
courfe,  according  to  the  method  propofed,  is  to 
fhow, 


The  neceflity  of  obeying  the 
Gofpel,  in  order  to  our  receiving  the  falvation  of 
it.  The  apoftle  tells  us,  that  the  ingrafted  word  is 

all* 


the  Word.  75 

to  fave  our  fouls  :  But  immediately  fubjoins,  ; 
"  But  be  ye  doers  of  the  word,  and  not  hearers 
"..  0;;/y,  deceiving  your  ownfelves."  q.d.  "God 
having  revealed  to  you  the  way  of  life  and  falva- 
tion,  it  behoves  you  carefully  to  hearken  to  this 
revelation,  and  meekly  to  receive  it.  But  I  warn 
you  againft  fo  fatal  an  error  as  this,  that  barely 
hearing  the  Gofpel  of  the  kingdom,  without  o- 
beying  it,  will  iniitle  you  to  that  falvation  which 
is  revealed  to  finners  therein.  You  willgrofly- 
and  fatally  delude  your  felves,  if  you  expect  fal 
vation  upon  any  other  terms,  than  thofe  of  con 
forming  your  tempers  and  manners  to  the  rules 
of  life  contained  in  this  revelation,  which  you 
hear,  and  profefs  to  receive.  * 

IT  will  be  apparent  to  every  one  who  carefully 
looks  into  this  Epiftje,  that  St.  James,  the  author 
of  it,  defignedly  combates  fome  libertine  notions 
of  Chriftianity,  which  began  in  thofe  early  times, 
to  creep  into  the  church  ;  which  notions  when 
ever,  and  wherever  they  prevail,  muft  in  a  great 
meafure,  fruftrate  the  defign  of  the  Gofpel  ; 
which  is  to  make  men  truly  good  and  virtuous 
here,  in  order  to  their  being  happy  hereafter. 

I  r  is  indeed  ftrange  that  all  men,  even  upon 
t?he  rnaft  flight  and  curfory  view  of  Chriftianity, 
as  it  is  delivered  to  us  in  the  new  teflament^  mould 
not  immediately  fee  that  it  is  a  do  Eirine  according 
to  Godlinefs,  not  a  doctrine  of  licentioufnefs  •,  that 
the  great  aim  of  it,  is  to  make  us  fear  and  love 

God, 


76  On  the  Necejfity  of  obeying 

God,  and  work  righteoufnefs  ;    that  it  promifes 
eternal  life  only  to  the  pure  in  heart,  and  holy  in 
all  manner  of  converfation  ;  and  that  it  is  fo  far 
from  giving  wicked   men,  continuing  fuch,  any 
hopes  of  pardon  and  &lvation,  that  it  aflbres  them 
of  the  contrary,    in   the  moft  plain,  ftrong  and 
*emphatical  terms.     It  is  very  ftrange  that  every 
one  mould  not   at  once  fee  that  this  is  the  real 
truth  of  the  cafe  ;  without  attempting  to  evade 
the  matter  by  any  kind  of  dtftincYions  or  refine 
ments.     But  alas  !  fo  devoted  are  iome  men  to 
their  lufts,  and  at  the  fame  fo  loth  to  renounce 
all  the  hopes  of  a  bleffed  immortality,  that  they 
will  endeavour  to  make  a  life  of  fin  and  difobedt- 
ence,  no  infuperable  obftruftion   or  bar,  in  the 
way  of  their  lalvation  ;   fpeaking  peace  to  thcm- 
felves  while  they  are  walking  in  the  paths  of  de* 
ftruction,  and  the  moft  certain,    inevitable  ruin. 
Thus  it  is  that  feme  perfons  in  every  age   and 
country,  fince  the  Gofpel  has  been  promulgated 
to  the  world,  have  been  deceiving  their  own /elves  \ 
by  imagining,  that   the  being  doers  of  tbc  word* 
was  not  really  neceffary  in  order  to  the  obtaining 
of  God's  favour,  and  future  bleffed nefs. 

Now  I  am  to  mow  in  general  in  this  difcourfo 
the  indifpenfable  neceflity  of  obeying  the  GofpeK 
in  order  to  our  being  intitled  to  the  falvation  of 
it  :  leaving  fome  of  the  moft  common  miftakes 
and  errors  concerning  this  important  point,  to  be 
more  particularly  confidered  and  refuted  hereafter. 

An4 


the  Word.  77 

And  that  all  fuch  notions  in  general,  are  vain  and  SERM, 
delufory  ;    that   the  Gofpel  muit  be  obeyed,  as 
well  as  heard  and  received  ;    and  that  no  incor 
rigible  (inner  fliali  inherit  the  kingdom  of  God  ; 
appears,  in  \hzfr&  place, 

FROM  a  general  view  of  Chriftianity,  as  con* 
taining  precepts  and  commandments,  given  for  the ' 
regulating  of  our  condufl,  as  well  as  principles 
and  dottrinef,  for  the  regulating  of  our  faitb. 
Whoever  looks  into  the  new  teftament,  will  find 
there  a  fyftem  of  religion,  which  confifts  partly 
of  doctrinal  truths  to  be  affented  to,  and  partly 
of  commands,  prefcribing  to  us  what  is  to  be 
done  •,  the  former  being  ufually  called  the  Cre+ 
denda,  the  latter,  the  Agenda  of  religion.  It  is 
not  more  plain  and  evident,  that  Chriftianity  con 
tains  certain  principles  that  are  to  be  believed  5 
principles  refpccling  the  nature  and  moral  govern 
ment  of  God  •,  the  perforiand  offices  of  our  Saviour 
Jefus  Chrift  ;  a  future  exiftence  ;  the  refurrection 
of  the  body  ;  a  judgment  to  com?  ;  and  a  ftate 
of  rewards  and  punifhments  to  fucceed  ;  (  this  is 
not  more  evident,  I  fay)  than  that  the  fame  reli 
gion  contains  a  great  variety  of  precepts,inj unctions 
and  prohibitions,  delivered  to  us  as  to  creatures 
that  have  a  part  to  aft  ;  precepts  refpc-cting  our 
behaviour  towards  God,  towards  our  Redeemer, 
towards  our  neighbour  •,  and  fome  that  more  im 
mediately  refpect  the  government  of  ourfrlves. 
In  other  words,  it  is  nut  leis  certain  and  obvious, 

that; 


On  the  Necejfity  of  obeying 

that  the  gofpel  confiders  us  as  active  moral  Crea 
tures,  whofe  hearts  and  manners  are  to  be  formed 
and  regulated  by  the  laws  therein  contained  ;  than 
that  it  confiders  us  as  intellectual  Creatures,  who 
ought  to  receive  and  embrace  the  truths  that  are 
therein  revealed  to  our  underftandings.     It  being 
evident  then,  from  the  moft  curfory   view    of 
Christianity,  that  it  is  not  only  a  rule  of  faith, 
but  of  praffice  alfo  ;  it  is  as  certain,  that  we  are 
obliged  to  obey  it,  confidered  in  the  latter  of  thefe 
refpects,  as  that  we  are  bound  to  believe  it,  con. 
fidered  in  the   former.     No  one  can  mow,  that 
We  are  more  ftrongly  obligated  to  believe  what 
God  has  revealed,  than  we  are  to  do  what  he  has 
required.     He  is   doubtlefs  as  juft  in  his  com 
mands,  as  he  is  true  and  faithful  in  his  words  and 
promifes  :  Nor  can  his  Authority  be  more  pro 
perly  called  in  queftion  in  one  cafe,  than  his  vera 
city   in  the  other.     From  hence  it  appears,  that 
we  are  no  lefs  bound  to  be  doers  cf  the  word,  than 
we  ?re  to  be  bearers  and  believers  of  it.     All  the 
laws  which  God   has  given    us,  were  given    that 
they  might  be  obferved  ;  not  that  they  might  be 
broken.     And  indeed  if  they  may  be  difregarded 
with  impunity  •,  I  fee  not  why  it  is  neceffary,  that 
we  fhould  even  be  believers.     For  it  is  to  be  re- 
membred,  that  tho*   this  is  one  of  God's  com 
mandments,  that  we  believe  in  him  whom  he  hatk 
fent  •,  yet  it  is  not  more  truly  one  of  them*  than 
this,  that  we  love  Him,  and  love  our  neighbour. 

And 


the  Word.  79 

And  why  that  command,  by  which  faitb  is  in- 
joined  upon  us,  may  not  be  difpenfed  with,  and 
fet  afide  as  being  of  no  confequence  ;  as  well  as 
fome  other  commandments  of  the  Gofpel,  no  one 
can  affign  a  reafon.     So  that  if  we  may  be  faved 
without  doing  tbe  word,  lam  bold  to  affert  we 
may  be  faved   without    faliwing  or   receiving 
it.     God  requires  the  latter  no  more  plainly  and 
peremptorily  than  he  does  the  other.     And  as 
foon  as  any  one  will  (how  how  we  may  be  intitled 
to  falvation,  without  obedience  •,  I  will  mow,  at 
lead   by  fimilar,  if  not  by  the  fame  Arguments, 
how  we  may  be  intitled  thereto,  without   believ 
ing  one  fyllable   of  the  Chriftian  revelation,  with 
whatever  evidence  of  its  truth  it  may  come  to  us. 
WE  may   confider,  the   matter  in  a   differ 
ent  point  of  light,  which  will  bring  us  to  the  farr^e 
conclufion  at  laft. — We  are  the  profefied  Jifiipfs 
of  Chrift,  acknowleding  him  for  our  teacher,  maf- 
ter  and  lord.    We  are  therefore  to  confider  what 
fort  of  teacher  he  was  ;    what  he  undertook  to 
inflruct   men  in    in  ;    order  to  know  whether 
we  really  come  up  to  the  character   of  hisdif- 
ciples,  or  fall  fhort  of  it.    There  have  been  differ 
ent  kinds  of  teachers  in  the  world  •,  and  flill  are. 
Some   inftrucl:   in   one  art   or  fcience,  fome   in 
another.     Now  our  Saviour,  Jefus  Chrift,  came 
into   the  world,  as   a  teacher  of  true  religion. 
He  came  to  make  known   tQ  us  many  divine 
truths  5  thofe  things  that  belong  to  our  peace  ; 

and 


So  On  the  Neceffity  of  obeying 

and  to  inftruft  us  how  to  ferve  God  in  this  World* 
in  order  to  our  being  happy  in  his  favour  in  the 
world  to  come.  Here  his  teachings  and  inftruO 
tions  all  terminate,  as  to  the  end  of  them.  Now 
a  di/ciple  of  any  one,  is  he  that  learns  of  him  that 
fcience,  art  or  bufmeft,  of  which  he  is  the  pro- 
fefTed  teacher.  He  that  doesfo,  is  truly  and  pro 
perly  a  difciple  ;  otherwife  he  is  only  a  nominal 
one.  A  perfon,  in  ancient  times,  would  not 
have  been  deemed  a  difciple  of  Socrates,  while  he 
lived  after  the  principles  and  maxims  of  Epicurus, 
altho*  he  frequented  the  fchool  of  the  former,  and 
not  of  the  latter.  Let  him  have  called  himfelf  by 
what  name  he  would,  others  would  reckon  him 
a  difciple  either  of  one  or  of  the  other,  according 
to  the  principles  which  he  embibed,  and  the 
ipaxims  of  living,  which  he  embraced  and  fol 
lowed.  How  then,  does  be  come  up  to  the 
character  of  Chrift's  difciple,  who  does  not  learn 
of  him,  that  temper  and  behaviour,  that  art  of 
holy  and  virtuous  living,  which  Chrift  came  to 
teach  ;  and  which  is  indeed  the  fame  thing  with 
that  practical  obedience  to  the  word,  the  neceftlty 
of  which  I  am  now  endeavouring  to  fhow  ? 
Thojfe  who  live  and  act  according  to  other  rules 
and  maxims,  than  thofe  of  our  divine  matter, 
Jcfus  Chrift,  cannot,  with  truth  and  propriety, 
be  ft y led  his  difciples  and  followers,  any  more 
than  an  Epicurean  Voluptuary  could  be  called  a 
difciple  of  So f  rates  or  Plato. 


tie  Word.  81 

INDEED  if  the  whole,  or  principal  defign  of 
our  Saviour,  in  taking  upon  himfelf  the  character  IV. 
and  office  of  a  teacher,  had  been  to  give  us  a 
Creed  -9  or  to  inftruft  us  in  certain  religious  notions 
and  principles,  without  referring  them  to  prac 
tice  •,  we  might,  in  that  cafe,  be  called  his  dif- 
ciples,  if  we  embraced  thofe  principles,  however 
flagitious  we  might  be  in  our  lives  and  manners. 
But  when  we  reflect,  that  the  ieffon  which  Chrift 
came  to  teach  us,  refpefts  the  regulation  of  our 
hearts,  tempers  and  behaviour  •,  that  the  great 
aim  of  all  his  inftructions,  is  to  reclaim  men  from 
their  evil  and  vicious  courfes  ;  and  to  bring  them 
to  a  refemblance  of  the  divine  purity,  goodnefs 
and  holinefs,  in  order  to  their  being  happy  here 
after  •,  when  we  reflecl,  I  fay,  that  (Thrift's  doc 
trines  and  inftruclions  all  terminate  in  this  point, 
it  is  manifeft  that  thofe  who  call  themfelves  his 
difciples,  without  departing  from  iniquity,  and 
living  as  he  has  taught  them  to  live,  compliment 
themfelves  with  a  name,  which  does  not  belong 
to  them  ;  and  have  no  neafon  to  expert  any 
good  will  finally  accrue  to  them  from  his  media 
tion.  They  are  deftitute  of  the  main,  the  molt 
eflential  characteriftic,  of  Chriftians  -,  which  is  a 
temper  and  behaviour  correfponding  to  the 
maxims  and  precepts  of  Chrift's  religion  •,  and  to 
that  example  which  he  has  left  us,  that  we  might 
follow  kis  fiefs. 

AGREABLY  to  what  is  here  faid,  we  often  find 
G  our 


8  2  On  the  Necejjlty  of  obeying 

SERM.  PutSaviour  reproving  the  inconfiftency  andabfur- 
IV.  dity  of  thofe,  who,  while  they  acknowledge  him 
fortheirLord,do  not  walk  according  to  his  injunc 
tions.  "  Why  call  ye  me,  Lord,  Lord,  fays  he, 
and  do  not  the  things  which  I  fay."  q.  d.  "  With 
what  propriety,  with  what  modefty,  can  you 
own  fuch  a  relation  to  me,  as  that  of  difciples  to 
a  matter  and  Lord,  while  you  do  not  demean 
yourfelves  anfwerably  thereto  ?  While  you  give 
no  heed  to  my  words  and  counfels  \  but  fet  them 
at  naught  ?  Either  live  according  to  thefe  rules 
which  I  teach  and  prefcribe  ;  or  ceafe  to  mock 
me,  and  to  delude  yourfelves,  by  calling  me  your 
Lord!  " 

AT  another  time,  when  ourSaviour  was  fpeak- 
ing  of  hirnfelf  as  one  divinely  authorifed  to  draw 
difciples  and  followers  after  him;  and  accordingly 
invited  people  to  come  unto  him*  and  to  learn  of 
him  •,  this  was  not  fo  much,  that  they  might  be  in- 
flrudled  in  certain  fpeculative  truths,  as  that  they 
might  learn  the  art  of  governing  their  tempers, 
and  living  well.  <c  Come  unto  me,fays  he, — take 
my  yoke  upon  you,  and  learn  of  me  ;  for  I  am 
meek  and  lowly  in  heart ;  and  ye  mall  find  reft 
unto  your  fouls."  We  here  fee,  that  thoj  by 
coming  to  Chrift,  is  intended  receiving  him  in 
the  character  of  a  divine  teacher ;  yet  this  is  in 
order  to  a  farther  end  ;  which  is,  fubmitting  to  be 
directed  by  him  in  the  way  to  happinefs.  There 
is  no  coming*  or  going  to  Chrift,  to  any  good  pur- 

pofc 


the  Word.  8  3 

pofe,  without  taking  his  yoke  upon  us,  and  learn- 
ing  of  him  to  be  meek  and  lowly  in  heart. 

UPON  the  whole  then,  Chriftianity  appears  to 
be  a  praflical  fcience  •,  the  art  of  living  pioufly 
and  virtuoufly.  The  drift  and  fcope  of  our  great 
matter's  doflrine  and  preaching,  was  to  make  us 
abandon  our  fins  and  lufts  of  every  kind  ;  and  to 
form  us  to  a  refemblance  of  himfelf,  who  is  the 
imzge  oftheinvifibkGod.  Thofe  who  do  not  learn 
of  him  to  be  fincerely  good,  learn  nothing  to  pur- 
pofe  •,  and  know  nothing  as  they  ought  to  know  /'/. 
We  cannot  be  called  his  true  difciples  and  follow 
ers,  without  putting  on  that  temper  and  be 
haviour,  which  his  laws  and  example  recommend 
to  us,  or  rather  injoin  upon  us.  And  if  we  arc 
not  really  his  difciples,  but  are  fo  in  name  only, 
certalnly  we  cannot  hope  for  falvation  by  him. 
So  that  confidering  the  matter  in  this  light,  it  is 
evidently  neceffary  that  we  obey  the  word,  as  well 
as  hear  and  believe.  And  we  do  but  deceive 
our  cwn  Jel-ves^  if  we  expect  to  be  faved  upon  any 
cafier  terms. 

BUT  for  the  farther  confirmation  of  the  point 
before  us,  let  me  produce  two  or  three  pafTages 
of  fcripture,  wherein  the  end  of  Chrift's  coming 
into  the  world,  and  of  the  gofpel  difpenfation,  is 
m  >re  explicitly  declared.  Cur  Saviour  tells  us, 
that  he  came  "  to  call  finners  to  repentance." 
St.  Paul  fays,  that  he  "  gave  himfelf  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify 
G  2  unto 


8  4  On  fke  Necejjity  of  obeying 

SERM.   unto  himfelf  a  peculiar  people  zealous  of  good 
IV.       works."     The  fame    apcftle    tells    us,    that  the 
grace  of  God  has  appeared  unto  us,    "  teaching 
usthar,  denying   ungodlincfs   and    worldly  lulls, 
we  fhould  live  ioberly,  righteoudy  and  godly   in 
the  world.5'  St.  John  tells  us,  that    whofo  com- 
mittcth  fin,  is  of  the  Devil  ;  and  that    u  for  this 
purpofe  the  Son  of  God  was  manifested,  that  he 
might  deftroy  the  works  of  the  Devil.*'    And  we 
know,  that  our  Lord  was  called  Jefus,   becaufe 
he  was   to   "  fave  his    people  from    their  fins.9* 
From  thefe  and  fuch-like  paffagcs  of  fcripture,  the 
neceliity  of  departing  from  iniquity,  and  of  obey 
ing  the  gofpel,  is  manifeft.     Surely  that  cannot 
be  looked  upon  as  unneceflfary,  which  is  thus  de 
clared  to  be  one   great  end  of  our  Lord's  mani- 
fcfhition  in  the  fie fh.     But  how  is  this  declared 
end  of  the  gofpel,  and  the  grace  of  God  appear 
ing  therein,  anfwered  upon  us,  if  we  perfevere  in 
our  evil  ways,  inftead  ot  being  led  to  repentance.  ? 
If  we  indulge  to  ungodlinefs   and  worldly  lufts, 
inftead  of  denying  them  ?   If  we  are    zealous   of 
bad  works,  inftead  of  good  ?  If  the  works  of  the 
Devil  are  pracYifed  by  us,  inftead  of  being  deftroy- 
ed  in  us  ?  If  we  remain  under  the  dominion  and 
power  of  fin,  inftead  of  being  made  free  from  it, 
and  becoming  the  fervants  of  righteoufnefs  ?  Can 
any  one  imagine  that  the  true  intent  and  defign  of 
Chrift's  gofpel  is  anfwered    upon  them,  before 
they  u  ceafe  to^do  evil,  and  le*irn  to  do  well  ?" 

Certainly 


the  Word.  85 

Certainly  no  vicious,  unrighteous  man,  is  what  SERM, 
the  Gofpel  is  intended  to  make  him  :  No  pcrfon 
of  this  character,  has  complied  with  the  true  and 
declared  defign  of  this  difpenfation  of  the  grace 
of  God.     And  if  not,   is  it  not   mahifeftly  ab- 
furd  to  fuppofe  that  flich  a  one,  can  be  intitled 
to  the  falvation  revealed  therein  ?  Why  may  not 
a  vicious  Heathen^  who  never  heard  of  the  gbf- 
pel,  be  intitled  to  the  bleflings  of  it,  as  well  as  a 
vicious  CBrfftian9  on  whom  it  has  bad  no  effecl  ? 
and   who   is  as   wicked,  perhaps,  if  not  more 
wicked,  than  he  would  have  been,  if  this  grace 
had  never  appeared  to  him  ?  Will  not  a  profeffed 
Chriftian,  who  has  not  really  complied  with  the 
great  defign  of  the  gofpel,any  more  than  a  Pagan* 
be  as  certainly  condemned  hereafter,  as  if  he  had 
been  a  Pagan  himfelf  ?  It  does   not  appear  from 
fcripcure,  that  any  good  fhall   finally    refult   to 
thofe  who  hear  the  gofpel,  but  in  proportion    as 
they  are  made  really  better  by  it  ;  having  fallen 
in,  and  concurred   with  the    defign    of  God's 
grace  revealed  to  us  therein. 

WE  may  confider  this  matter  {till  in  another 
light  ;  which  will  farther  evince  the  neceffity  of 
obeying  the  word.  The  Gofpel  informs  us,  that 
in  order  to  our  falvation,  it  is  neceilary  that  we 
fhould  be  born  again  \  born  of  God ;  born  of  the 
jpirit  ;  that  we  put  off  the  old  man  with  his  deeds ; 
th  ir  we  put  on  the  new  man  ;  that  we  walk  in 
the  fpirity  and  bring  forth  the  fruits  oftbefpirit\ 
G  3  and 


86  On  the  Neceffity  of  obeying 


SERM.  a°d  the  like.  Now  I  would  afk,  what  is  the 
IV.  meaning  of  all  thefe  phrafes  ?  What  is  the  true 
import,  and  real  amount  of  them  ?  Is  it  not  mani- 
feflly,  this,  that  finners  muft,  by  the  gofpel, 
and  the  co-operation  of  the  fpirit  and  grace  of 
God  therewith,  be  turned  from  fin  to  righteouf- 
nefs  ?  that  their  hearts  which  were  before  corrupt> 
and  eftranged  from  God,  muft  be  purified,  and 
turned  to  him  ?  And  that,  in  confequence  hereof 
they  "  walk  in  all  his  command  rrents  and  ordi 
nances  blamelefs  ?  "  This  is  manifefUy  that  new 
lirtb)  or  regeneration  ;  that  putting  off  the  old 
man  'with  bis  deeds,  and  -putting  en  the  new  man* 
of  which  the  Icripturcs  (peak  :  And  the  thing  is 
in  itfelf  very  plain  and  intelligible,  how  great  a 
myftery  foever,  either  the  ancient  or  modern 
Nichcdemus^s  and  mafters  in  Ijrael,  have  made  of 
it.  If  therefore,  it  is  neceffary  that  a  man  be 
born  again,  in  order  to  his  falvation  •,  and  if  this 
is  the  proper  notion  of  regeneration  ;  then  cer 
tainly  it  is  necefTary  to  obey  the  gofpel,  in  order 
toirhat  end.  For  fuch  a  change  of  heart  and  man 
ners,  as  is  denoted  by  the  terms  born  again^  and 
I  cm  of  the  fpirit  i  implies  and  involves  in  it,  the 
obedience  here  intended. 

I  AM  fenfible,  that  fome  perfons  have  invented 
another  fort  of  regeneration^  which  leaves  the  fub- 
jecl:  of  it  much  as  it  found  him,  —  "  to  every 
good  work  rebrobate  ;  "  and  which  a  man  may 
experience^  without  being  really  any  better  than 

he 


tie  Word.  87 

he  was  before;  any  more  like  to  God  ;  any  more  SERM. 
obfervaat  of  his  laws.     Yea,  I  wifli  there  was  not      IV, 
reafon  to  fay,  that  that  which  many  have  taken 
to  be  their  regeneration^  and  a  btmgfilled  with  the 
Spirit^  might  be  more  properly  called  a  Poffe/ion  -, 
leaving  them  much  worfe   than  it  found  them ; 
lefs  careful  to  *'  order  their  converfation  aright ;" 
lefs  juft,  fober,  humble  and  charitable,  than  they 
were  in  what  they  called  their*  carnal,  unregene- 
rate,    unconverted  (late.     According  to  this  No 
tion  of  regeneration,  I  acknowledge  that  a  perfon 
may  be  born  again,  and  yet  not  become  a  doer  of 
the  word.     But  the  fcriptures  know  of  no  re 
generation,  befides  that  which  confifts  in  a   real 
change  of  heart  and  manners,  from  fin  and  un- 
righteoufnefs  to   holinefs  j    a  regeneration,  from 
which  obedience  to  the  laws  ofChriftianity  is  infep- 
arable  ;  and  with  which,  habitual  finning  is  abfo- 
lutely  inconfiftent.  "  Whofoever  is  born  of  God, 
doth  not  commit  fm,for  his  feed  remaineth  in  him1; 
and  he  cannot  fin,  becaufe  he  is  born  of  God.5*  So 
that  while  we  keep  to  this  idea   of  regeneration, 
to   fay  that  it   is  necefTary  we   foould   be  born 
again,  is,    in  effeft  to  fay   neither  more    nor  lefs 
than  this,  that  it   is  neceflary  we  mould  become 
holy  in  heart  and  converfation,  by  God's  afliftance 
and    grace  ^  which  is  the   fame  thing,  in  other 
words,  with  being  doers  of  the  word^  or  yielding 
a  pratftical  obedience  to  the  gofpel  of  Chrift.     It 
is,  therefore,  to  be  hoped  that  none  who  affere 
G  4  tho 


8  8  On  the  Necejfity  of  obeying 


necefllty  of  the  former,  will  call  in  queftion 
jy.      rhe  neceffity  of  the  latter. 

IT  may  be  added  here,  that  the  repentance  of 
finners  is  always  fuppofed  in  the  new  teftament, 
to  be  an  indifpenfible  condition  of*  and  a  meet 
qualification  for,  their  receiving  pardon  and  eter 
nal  life.  But  what  is  the  proper  notion  or  idea  of 
evangelical  repentance  ?  of  that  repentance,  with 
out  which  finner^annot  be  faved  ?  Is  it  only  a 
flaflijy,  fuperficiall^rrow  for  fin  ?  fuch  a  forrow 
and  contrition,  as  is  confident  with  perfevering 
therein  ?  Surely  no.  It  involves  in  it  a  turning 
from  fin,  to  God  and  righteoufnefs.  It  is  the 
aftive  principle  of  a  new  life  ;  a  life  of  holinefs, 
and  obedience  to  the  divine  commandments.  The 
repentance  which  falls  fhort  of  this  ;  which  leaves 
the  heart  unfubdued  to  God  •,  the  repentance 
-which  leaves  a  firmer  as  it  found  him  ;  and  is  not 
accompanied  with  a  reformation  of  mind  and 
manners  ;  is  not  that  repentance  unto  ///>,  which 
is  intended  in  the  gofpel  :  It  is  a  vain,  ineffectual 
forrow  ;  and  fcarce  better  than  that  "  forrow  of 
the  world  which  worketh  death."  Now  if  this  is 
the  proper  notion  of  repentance  •,  or  if  repentance 
implies  in  it,  a  forfaking  of  our  pad  fi  )S,  and  en 
tering  upon  a  new  courfeoflife  •,  and  if  fuch  re- 
•pentance  is  neceffary  in  order  to  falvation  ;  then 
certainly  the  hearing  of  the  word,  without  doing 
it,  cannot  intitle  u^  to  eternal  life.  Evangelical 
repentance  is,ia  Ih^rtj  golpel-  obedience  in  its  root 

and 


. 


the  Word.  89 

and  principle  ;  and  wherever  it  is,  it  will  bring 
forth  the  fruits  that  are  meet  fof  it.  So  that  to 
affert  the  necefiity  Af  repentance,  and  yet  to  fup- 
pofe  we  may  be  faved  without  obedience  and 
righteoufnefs,  is  a  manifeft  abfurdity  and  contra 
diction. 

BUT  let  us  conficler  a  little  more  particularly, 
to  whom  it  is  that  the  gofpel  itfelf  promifes  eter 
nal  life  ;  and  whether  thefe  prjJmifes  are  not  evi 
dently  reftrained  and  confinea  to  obedient  Chrif- 
tians  ;  to  the  doers  of  the  word.  Now  the  Apof- 
tle  tells  us,  thatChrift,  "  being  made  perfect  be 
came  the  author  of  eternal  falvation  to  all  them 
that  obey  him"  Is  there  not  here  a  plain  limita 
tion  of  that  falvation  of  whichChrift  is  the  author, 
to  thofe  who  do  his  commandments  ?  Does  not 
the  form  of  exprellion  ufed,  manifeft ly  imply, 
that  fuch  as  do  not  practically  conform  to  the 
laws  of  Chrift,  as  well  as  believe  and  truft  in  him, 
mail  not  finally  lhare  in  that  redemption  which 
he  has  wrought  out  ?  Again,  our  Saviour  fays, 
that  the  righteous  "  fhall  go  away  into  life  eter 
nal  ;"  and  that  the  righteous  fhall  mine  forth  as 
the  fun  in  the  kingdom  of  their  Father."  Is  the 
fame  ever  faid  in  fcripture,  of  the  wicked  and  dif- 
obedient  ?  Or  of  all  men  in  common  without 
any  difcriminating  mark  ?  Again,  our  Lord  likens 
thofe  who  hear  his  fayings,  and  do  them^  to  "  a 
wife  man  that  built  his  houfe  upon  a  rock,"  which 
would  not  fall.  But  does  he  make  ufe  of  the 

fame 


90  On  the  ffieceffity  of  obeying 

fame  fimilitude,  when  he  fpeaks  of  thofe  who 
hear  his  fayings,  and  do  them  not  ?  Thus  He  tells 
us,  that  they  which  "  do  the  will  of  his  Father 
which  is  in  heaven,"  (hall  enter  into  the  king 
dom  of  heaven  hereafter.  Is  the  fame  ever  faid 
of  thofe  who  perfevere  in  their  difobedience  to 
God's  will  ?  So  we  are  told,  that  "  to  them  who 
by  patient  continuing  in  well-doing,  feek  for 
glory,  honor,  and  immortality,  God  will  render 
eternal  life."  Is  the  fame  promife  made,  in  any 
part  oftheGofpel,  to  thofe  that  perfevere  in  do 
ing  evil  ?  In  fhort,  nothing  can  be  more  appa 
rent,  than  that  the  fcripture-promifes  of  falvation, 
are  uniformly  reftrained  and  limited  to  fuch  as 
obey  the  gofpel  •,  to  fach  as  having  received  tkt 
word  with  mecknefs  "  into  good  and  honeft 
hearts,"  bring  forth  the  fruits  of  righteoufnefs 
with  patience. 

BUT,  that  no  doubt  may  be  left  upon  the 
minds  of  any,  with  reference  to  fo  important  a 
point,  I  mail  now  (how  that  all  incorrigible  fm- 
ners  in  general,  are  fo  far  from  having  any  title  to 
the  falvation  of  the  gofpel,  that  they  are  excluded 
herefrom,and  fentenced  to  future  woe  and  mifery, 
by  the  moft  exprefs  and  pofitive  declarations  of 
the  Gofpel  itfelf.  Thus  the  apoftle  tells  jus,  that 
"  to  them  that  arc  contentious  and  do  not  obey 
the  truth,  but  obey  unrighteoufnefs,  God  will- 
render  indignation  and  wrath  •,  tribulation  and 
anguifh  upon  every  foul  of  man  that  doth  evil :" 

That 


the  Word.  9 1 

That  "the  wrath  of  God  is  revealed  from  heaven  SERM. 
againft  all   ungodlinefs   and   unrighteoufnefs   of      jy€ 
men,  who  hold  •  the  truth  in  unrighteoufnefs: 
And  that  "  the  Lord  Jefus  Chrift  mall  be  reveal 
ed     from  heaven    with  his  mighty    Angels    in 
flaming  fire,  taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  Gcfpel  of  ourLord 
Jefus  Chrift ;    who  mail  be   punimed    with  an 
everlafting  destruction." — Hear  the  expoftulation 
and  admonition  of   the  fame  Apoftle  in  another 
of  his  epiftles.  u  Know  ye  not,  fays  he,  that  the 
unrighteous  fhall  not   inherit    the  kingdom  of 
God  ?  Be  not  deceived  -,  neither  formcators,  nor 
whoremongers,  nor  adulterers,  nor  thieves,    nor 
covetous,  &c.  mail  inherit  the  kingdom  of  God.1* 
Has  not   our  Saviour  plainly  told  us  to  the  fame 
purpofe,  that   the  wicked    "  fhall  go  away  into 
everlafting  punifhment  ?"  Has  he  not  told  us,that 
in  the  judgment  of  the  great  day,    he  will  fay 
even  to  many  who  have  eaten  and  drank  in  bis 
prejence^  "  Depart  from  me,  I  know   you    not> 
all  ye  that  work  iniquity  ?  "  And  not   to  multi 
ply  pafifages  of  fcripture  in  fo  plain  a  cafe,  only 
call  to  mind  the  folemn  words  of  our  Saviour,  in 
his  laft  meflage  to  the  Churches,  in  the  Revela 
tion  of  St.  John,  towards  the  end —  "  I  am  Al 
pha  and  Omega,  the  beginning  and  the  end — He 
that  overcometh  mail  inherit  all  things. — But  the 
fearful,  and    unbelieving,    and    abominable,  and 
.murderers,  and   forcerers,  and  idolaters,  and  all 

liars* 


92  On  the  NeceJJity  of  obeying 

SERM.  liars,  fhall  have  their  part  in  the  lake  that  .burn- 
IV.  eth  with  fire  and  brimftone,  which  is  the  fecond 
death — B'lefled  are  they  that  do  his  command 
ments,  that  they  may  have  right  to  the  tree  of 
life  •,  and  may  enter  in  thro9  the  gates  into  the 
city:  For  without  are  dogs,  and  whoremongers, 
and  murderers,  and  idolaters,  and  whofoever 
loveth  and  maketh  a  lye.  I  Jeiiis  have  fent  mine 
Angel  to  teftify  thefe  things  in  the  Churches.  " 

You  now  fee'\vhat  the  plain,  exprefs,  repeated 
declarations  of  the  Gofpel  are  ;  how  they  limit 
the  falvation  revealed  in  it,  to  them  that  obey  the 
truth  ;  how  they  cut  off  from  all  hope  of  eternal 
life,  and  confign  over  to  ^future  punifhment,  all 
the  irreclaimable  workers  of  iniquity.  God,  who 
has  the  fole  right  of  ordaining  and  fixing  the 
terms  upon  which  his  finful  creatures  (hall  be 
received  into  favour  again  ;  and  enjoy  the 
blefiings  of  his  prefence  in  the  kingdom  of  Hea 
ven  :  God  himfclf,  I  fay,  has  declared,  that  the 
hardened,  irreclaimable  tranfgreflbr  fhall  never 
enter  into  his  reft  -,  and  that  ..only  the  pure  in 
heart  mail  fee  him,  and  be  happy  i -  the  enjoy 
ment  of  him.  Nor  are  we  to  conceive  of  thi  fe 
terms  as  arbitrarily  fixed,  by  him  whofe  will 
none  can  refift,  whofe  hand  none  can  flay,  and 
who  is  not  accountable  to  any  one  for  his  pro 
ceedings.  No  :  'We  are  to  conceive  of  them  as 
terms  that  are  fit  and  reafonable  to  be  impofcd 
by  the  all- wife,  and  all-good,  as  well  as  all  power 
ful 


the  Word.  93 

ful  Sovereign  of  the  world.  It  would  have  been  SERM. 
incnnfiftent  with  his  infinite  wifdom,  and  perfect 
goodnefs  and  holinefs,  to  have  accepted  Tinners 
to  his  favour,  and  promifed  eternal  life  to  them, 
but  upon  condition  of  their  returning  to  Him, 
and  keeping  his  commandments. 

AND  if  we  duly  attend  to  the  thing,  we  mall 
fee  that  fuch  a  temper  and  practice  as-  the  Gofpei 
requires  of  us,  is  necefTary  not  only  as  a  condition^ 
but  as  a  qualification  for  future  happintfs.  Akho" 
this  world  is  much  better  adapted  to  the  depraved 
tafte  and  temper  of  wicked  men,  than  the  king 
dom  of  heaven  ;  yet  they  cannot  be  happy  even 
here.  God  h  as  con  ft  it  u  ted  us  in  fuch  a  manner; 
He  has  given  us  fuch  a  nature,  that  vice  is  an 
irreconcileable  enemy  to  our  happinefs  •,  and  vir 
tue  alone,  friendly  to  it.  "  The  way  of  tranf- 
grcffors  is  hard  :  "  and  "  the  wicked  are  like  the 
troubled  fea  which  cannot  reft."  Thus  it  is  in  this 
prefent  ftate  ;  and  thus  it  rnuft  needs  be,  in  any 
other.  A  foundation  muft  be  laid  for  happinefs, 
in  the  purity  and  moral  rectitude  of  our  minds. 
Were  a  wicked  man  to  be  this  day  tran- 
flated  to  heaven,  with  all  his  lufts  and  unholy 
paflions  about  him,  there  is  nothing  there  which 
would  correfpond  to  his  tafte  and  rdifh,  fo  as  to 
make  him  truly  blefied  in  the  enjoyment.  Could 
the  fociety  of  juft  men  made  perfect  ?  could  the 
fellowfhip  of  holy  angels,  be  delightful  to  an  im 
pure,  brutim  creature  ?  What  fellowship  hath 

light  with'darknefs?   And  what  concord   hath 

Chrift 


94  On  the  Neceffity  of  obeying 

Chrift  with  Belial,  or  the  Tons  of  Belial  ?  What 
happinefs  can  one  who  is  every  way  unlike  to 
God,  and  whofc  carnal  mind  is  enmity  againft 
him,  have  in  being  in  his  glorious  prefence  ?  or 
how  is  fuch  a  one  capable  of  enjoying  him  ? 
Wicked  men,  ircftead  of  expecting  any  felicity 
from  the  prefence  and  vilion  of  God,  might  adopt 
the  language  of  the  apoftate  angels,  "  Fartheft 
from  him  is  beft.  "  * 

IF  then  we  are  not  even  ii  a  capacity  for 
enjoying  the  happinefs  which  the  Gofpel  reveals* 
in  the  kingdom  and  prefence  of  God,  while  we 
retain  our  lufts  and  vices,  how  vain  and  abfurd 
is  it  to  imagine  we  can  be  in  titled  to  it  ?  We  muft 
obey  the  gofpel,  and  have  our  tempers  conformed 
to  the  holy  maxims  and  precepts  of  Chriftianity, 
before  we  are  capable  fubjects  of  that  felicity 
which  is  brought  to  light  thereby.  And  certain 
ly  it  is  unreafonable  to  fuppofe  that  God  would 
promife  this  future,  heavenly  blifs  to  any,  except 
thofe  who  have  the  qualifications  neceffary  to  a 
participation  in  it.  That  heaven  which  God  has 
already  prepared  for  good  men,  and  which  is  re 
vealed  to  us  in  his  word,  is  every  way  unfuitable 
for  all  befides  the  good.  So  that  wicked  men 
muft  either  not  go  to  heaven  at  all,  or  they  muft 
have  another  prepared  on  purpofe  for  them  ;  and 
one  more  accommodated  to  their  genius  and  incli 
nations  :  Tho*  when  they  came  together  there, 

they 

*  Ptradife  Loft* 


the  Word.  95 


they  would    foon  turn  their   new  heaven  i 
real  hell  •,   and  the  place  of  their  expected   blifs,      IV. 
would  prove  only  the  place  of  their  torment.   For  ^  —  v— 
wherever  the  wicked  are  ;  in  whatever  region,  in 
whatever  world,  they  cannot  but  be  miferable  in 
a  greater  or  lets  degree.     So  the  God  of  nature* 
fo  the  all  -wife  governor  of  the  world,  has  ordain 
ed  -,  and  His  counfel  jhall  ftand  -  - 

UPON  laying  together  the  feveral  things  that 
have  been  faid  above,  I  think  it  plainly  appears, 
that  obedience  to  the  gofpel  is  not  only  a  thing 
that  is  fitting,  reafonabk,  and  'very  proper^  for 
thofe  that  believe  ;  (as  fome  would  reprefent  it) 
but  that  it  is  abfolutely  and  indifpenfably  neceffary, 
in  order  to  our  obtaining  eternal  life  ;  neceffary> 
both  as  the  condition  upon  which  God  offers  fal- 
vation  to  us,  and  as  the  qualification  for  future 
glory  and  happinefs.  This  is  fo  clearly,  fo  oftenf 
fo  emphatically  declared  in  the  holy  fcriptures, 
that  one  need  not  fcruple  to  fay,  that  whofoever 
is  not  a  doer  of  the  word,  as  well  as  a  bearer^  has 
no  more  ground  to  expect  falvation  by  Chrift, 
than  the  fallen  angels  ;  altho'  he  took  not  upon 
him  their  nature,  but  the  feed  of  Abraham.  It 
is  to  imprefs  this  important  truth  upon  our  minds 
the  more  effectually,that  our  blefTed  Saviour  has,in 
fome  of  hisdifcourfes,  introduced  wicked  believers, 
as  making  their  feveral  excufes,and  pleas  for  mercy 
in  the  day  of  judgment*,  all  which  he  rejects  asin- 
fufRcient  and  vain,  In  thefe  reprefentations  of  the 

laft 


9  6  On  the  NeceJJtty  of  obeying 

SERM.  laftday,  we  fee  the formalifts  in  religion,  I  mean 
IV.  thofe  who  hold  the  truth  in  unrighteoufnejs^ 
(landing  before  their  righteous  Judge  •,  we  hear 
them  faying,  "  We  have  eaten  and  drank  in  thy 
prefence  \  and  in  thy  name  caft  out  devils  •,  and 
thou  haft  taught  in  our  flreets  •,  "  and  pleading, 
upon  this  foundation,  for  admittance  into  the 
kingdom  of  heaven.  And  at  the  fame  time  we 
hear  this  juft,  and  merciful  Saviour  of  men,  an- 
fwering,  "  Depart  from  me, ye  that  work  iniqui 
ty  !  "  So  that  this  matter  is  reprefented  to  us  in 
the  ftrongeft  light  pofiible.  And  can  any,  after 
this,  hope  for  mercy  in  the  day  of  Judgment, 
tho*  they  indulge  themfelves  at  prcfent  in  impiety 
and  vice  ?  They  cannot,  without  making  Chrifl 
a  liar,  and  his  Gofpel  a  fable  ! — 

WHEREFORE  to  conclude  :  As  we  defire  to 
havfe  a  part  in  the  refurreftion  of  the  juft  ;  as  we 
have  any  dread  of  falling  under  the  condemnation 
of  the  wicked  •,  as  we  have  any  regard  to  the 
words  of  our  Redeemer,  to  the  will  of  our  ma 
ker,  to  the  honor  of  our  religion,  to  the  falvation 
of  our  fouls  •,  let  us  hearken  to  the  Admonition 
in  the  text,  "  Be  ye  doers  of  the  word  ;  and  not 
hearers  only,  deceiving  your  ownfelves."  Lee 
us  apply  ourfelves  in  earneft  to  the  regulating  of 
our  tempers  and  manners  ;  in  which  attempt  we 
cannot  but  prove  fuccefsful,  fmce  it  is  God  that 
worketh  in  us  and  with  us.  It  is  not  more  fure 
that  there  is  an  heaven,  than  it  is,  that  they  who 

obey 


the  Word.  97 

obey  not  the  gofpel,  fhall  never  enter  into  it.  SREM. 
It  is  not  more  certain  that  there  is  an  hell,  IV. 
than  that  all  the  impenitent  workers  of  iniquity 
fhall  fuffer  the  pains  of  it.  And  amongft  .  all 
the  Wicked,  none  will  be  fubjefted  to  forer 
punifhment^  than  the  hypocritical  profefibrs  of 
religion,  who  pretend  to  know  God,  but  in 
works  deny  him  •,  who  call  Chrift  their  Lord  and 
mailer,  but  difobey  his  commandments.  To 
fuch,  the  ingrafted  word  is  fo  far  from  being,  in 
the  event,  the  power  of  God  unto  falvation  •,  that 
it  is  in  fome  fort,  the  mimflration  of  death,  as  the 
apoftle  terms  the  Law ;  binding  them  over  to 
a  heavier,  and  more  inevitable  punimment. 

Do  you  really  defire  the  falvation  of  your 
fouls  ?  Would  you  be  indeed  heirs  of  that  glorious 
inheritance  which  Chrift  has  purchafed  for  fm- 
ners  ?  Surely  you  do.  Why  then,  my.  brethren* 
be  at  the  pains  to  comply  with  thofe  terms  on 
which  it  is  offered  to  you.  Give  up  your  pride  and 
coveteoufnefs  ;  give  up  your  malice  and  envy, 
give  up  all  your  worldly  lufts.  "  If  your  right 
hand  offend  you,  cut  it  off  ;  if  your  right  eye  of 
fend  you,  pluck  it  out.  For  it  is  better  to  enter 
into  life  thus,  than  having  two  hands  and  two 
eyes  to  be  cad  into  hell  fire,  where  the  worm 
dieth  not.  The  Gofpel  itfeif  cannot  give  life  to 
you,  unlefs  it  is  ingrafted  into  your  hearts ;  lo 
that  your  tempers  and  manners  are  formed  to  a 
refemblunce  of  the  divine  author  of  it.  Let  your 
H  faith 


On  tie  Neceffity  of  obeying^ 

faith  purify  ybilr  telrts,  and  work  by; love.  Do 
your  duty  to  God, love-  arid  obey  yourRedeemer  i 
do  unto  all -men  as  you 'would  that.they  flhould  do 
unto  you  ;  be  fober  arid  tempera "e  in  .all  things, 
as  tbfofethat  ftriye  for 'the  maftery  :  And  "  hope 
unto  the  end  for  the  grace  that- fhall  be  brought 
linto  you,  at  the  revelation  of .  Jefus  Chrift,  as 
obedient  children,  not  fafhioning, yourfelves  ac 
cording  to  your  former  lufts." — •  1  cannot  clofe 
this  difcourfe  better  than  with  the  words  imme 
diately  following  my  text — "  If  any  be  a  hearer 
of  the  word,  and  not  a  doer,  he  is  like  unto  a  maa 
beholding;  his  natural  face  in  a  glafs :  For  he  be- 
holdeth  himfelf,  and  goeth  his  way,  and  ftraitway 
forgetteth  what  manner  of  man  he  was.  But  who- 
fo  looketh  into  the  perfect  law  of  liberty,  and 
continueth  therein,  he  being  not  a  forgetful  hear 
er,  but  a  doer  of  the  work,  this  man  fhall  be 
blefled  in  his  deed." 


SERMON 


S  E  R  M  ON     V. 


Of  fome  Mi  {lakes  concerning  the 
Terms  of  Salvation ;  and  particu 
larly  concerningSalvaiion  by  Grace. 


99 


JAMES  I.   21,   22. 

LAY  apart  alljilthinefi  and  'fupirfluity  of  naugb- 
tinefs,  and  receive  with  tneeknefs  the  ingrafted 
word,  which  is  able  to  fave  your  fouls.  But  be 
ye  doers  of  the  word^  and  not  hearers  onfy,  de 
ceiving  your  own  fehes. 

IN  the  foregoing  difcourfe   it  was  fhowrt   in 
general,  that  obedience  to  the  Gofpel  is  in- 
diff^eniably  necefTary  in  order  to  our  obtain- 
ing  die  falvation  revealed  to  us  therein  ;  con 
formable  to  the  fcopeofthe  apoftle  in  the  latter 
branch  of  the  text  i  "But  be   ye  doers   of  the 
Word^  and  not  hearers  cnly^  deceiving  your   own 
felves."    But  becaufe  St.  James   here  fpeaks  of 
thofe  who  only   hear  the  word,  and  do  it  not,  as 
dectwing  themjehes  to  their  own  deftruftion  •,  I 
H  2  propofe 


V. 


ioo  Of  Salvation  by  Grace. 

SE  RM.  propofe  to  confider  fome  of  the  common  miftakes 
V.  and  delufions  which  Chriftians-  fall  into,  refped- 
ing  this  important  point  ;  and  to  fhow  the  vanity 
and  abfutdity  of  them,  left  any  of  us  .fhould  be 
carried  away  with  the  error  of  the  wicked  •,  and 
3  deceived  heart  fhould  turn  us  afide. 

MANKIND  are  liable  to  many  errors  and  de- 
iufions,  even  tho*  they  take  pains  to  be  rightly 
informed.  They  are  dill  more  liable  to  err,  in 
thofe  cafes  where  they  are  not  cautious  and  wary, 
butalmoft  indifferent  whether  they  are  deceived  or 
not.  But  moft  of  all  are  they  in  danger  of  falling 
into  miftakes,  when  they  have  a  fee  ret  prejudice 
againft  the  truth  ;  and  are  more  difpofed  to  em 
brace  the  wrong  fide  of  a  queftion  than  the  right, 
by  reafon  offome  wrong  by afs  upon  their  minds. 
For  men  are  not  only  liable  to  be  impofed  upon 
and  deceived  by  others  ;  but  in  fome  cafes,  they 
impofe  upon,  and  deceive  their  ownfehes.  And 
hence  it  is  that  we  are  as  frequently  cautioned 
againft  felf- deception  in  fcripture,  as  we  are  ad- 
moni  (lied  to  take  heed  that  we  are  riot  deceived 
by  others.  This  caution  is  never  more  necefiary^ 
than  when  we  are  inquiring  into  the  terms  of  ac^ 
ceptance  and  falvation,  propofed  to  us  in  the 
Gofpel ;  whether  we  confider  the  importance  of 
forming  a  right  judgment  in  this  matter,  or  the 
natural  propenfity  and  inclination  which  there  is 
in  us,  to  make  thofe  terms  as  eafy  and  agreable 
to  ourfelves  as 


Of  Salvation  by  Grace*  ici 

ALL   men   would   be   happy  hereafter  ;  but  SFP.M. 
with  as  little  difficulty  to  themfelves  as  may  be  ;       V, 
as    little  felf-denial  ;   as   little  labour ,;   ?,s    lirtk 
care  to  work  out  their  falvation.     This  1  doubt 
not,    is  the   true  fource  of  many  licentious,  li 
bertine  doctrines,    tending  to  reconcile  a  vicious 
immoral  life,  with  the  hopes  of  God'sfavour,  and 
future   blefiednefs  •,  altho*  nothing  can  be  more 
repugnant  to  fober  reafon,  and  the  whole  current 
of  the  Chriftian  revelation      Vicious  men  are  loth 
to  give  up   their  beloved  lufts,  and  to   live  that 
pious  and  holy  life  which  the  gofpel  injoinsupon 
us.     And  therefore  they  perfwade  themfelves  to 
believe  that  there  is  no  fuch  abfolute  neceffity  of 
it  as  fome  pretend  \  and  endeavour  to  evade  the 
force  of  all  thofe  arguments  which  are  brought  to 
evince  it.     However  wicked   they  are,  they   are 
not  willing  to  think  themfelves  fuch  perfons  as  the 
Gofpel  excludes  from  that  life  and  immortality, 
which  are  brought  to  light  thereby.     Hence  it 
comes  to  pafs,  that  the  fcriptures,  however  plain 
ly  and  peremptorily  they  fpeak  as  to  this  point, 
are  often  tortur'd  and  wrefted  •,  and  made,  whe 
ther  they  will  or  no,  to  favour  men's  lulls,  and 
ill-grounded  hopes.     The  mere  found  of  a  word 
or  phrafe,  fhall  often  carry  more  conviclion  in  it, 
in  the  app«-ehenfion  of  men   who   would  fain  be 
happy  without  bring  good,  than  in  the  whole  cur 
rent    of   revelation    :    And  drowning  men,    we 
know,  will  catch  at  ftraws.    For  example  •,  how 
H  3  greedily 


I  o  2  Of  Salvation  ly  Grate. 

greedily  do  many  perfons  of  licentious  pracYice* 
lay    hold   on  fuch  -exprefTions   as  thefe,  that  we 
are  "  faved  by  grace  ;:"   that  we  are  "juftified 
by  fakh  without  'the  Bleeds  of  the  law  ;  "  that  we 
wiuSrbyt',"  found  in  Chrift  not  having  our  own 
irtghftroufnefs  •, '*  and  the  like  ?  Many  vicious  per- 
fbns -Chink  they  find  great  ground  of  peace,  con- 
folation  and  hope,   in  fuch-like  expreflions  ;  and 
conclude  from  them,  that  the  gofpel-covenant  of 
grace  in  Chrift  Jefus,  is  of  fuch  a  nature,  as  not 
to  require  repentance  and  new  obedience  as  the 
indifpenfable  condition  of  falvation  •;  but  fuch  as 
will  admit  of  the •. falvation  of  habitual  linners,  pn> 
vided  they  believe  in 'Chrift,  and  rely  wholly  up^ 
on  his  rightcoufnefs.   This,  in  general,  I  fuppofe, 
is  the  error  which  '-St.  James  aims  at  refuting  more 
particularly    in  the  fe'cond  chapter  of  his  epiftle  * 
An   error   which   very  early  appeared   in    the 
church  ;  and  in  the  fupport  of  which,  St.  Paul's 
doftrine  had  been  alledged.     And  if  there  is  any 
fuch   thing  as  a.  fundamental  error  of  the  judg 
ment,  this  is  doubtlefs  one.     It  is  a  miftake  con^ 
cerning  the  general  nature  of  that  covenant  of 
grace  and  mercy,  which  ••  is  eftablifhed   in  Chrift, 
for  the  reftoration  and  falvation  of  finners.     It  is 
moreover  an   error  of  fuch  a  fort,  as  naturally 
tends  to  confirm  men  in  their  wicked  courfes  . 
fince,  according  to  this  notion,  it  is  needlefs  for 
them  to  forfake  thofe  courfes  ;  and  to  obey  the 
commandments  of  Chrifl,  in  order  to  their  future 

hap- 


Of  Salvation  by  Grace.  103 

happinefs.     So  that  perfons  who  are  fallen  into  SERM. 
this  delufion  may  fin,  as  it  were,  upon  principle;;        y, 
;at  lead  they   may    fin,  without  hazarding  their -, 
falvation,  according  to  their  own  notion  of  the 
terms  on  v/hich  it  is  offered. 

BUT  before  I  proceed  particularly  to  lay  open 
the  vanity  and  abfurdity  of  this  notion,  I  would 
premife  one  thing  in  order  to  prevent  mif-con- 
"ftruftion  ;  efpecially  to  guard  again  ft  the  charge 
of  cenforioufnefs  and  uncharity.  And  that  is,that 
how  much  foever  any  mail  may  be  miftaken  in 
opinion  concerning  the  terms  of  falvation  ;  yet  if 
he  is  practically  in  the  right,  there  is  no  doubt 
but  he  will  be  accepted  of  God,  who  confiders 
our  frame,  and  knows  our:weakhefs.  Poffibly 
many  perfons,  according  to  whofe  principles 
obedience  to  the  Gofpel  is  not  neceffary,  may  yet 
be  as  truly  doers  of  the  word,  as  thofe  whole  fen- 
timents  concerning  this  matter,  are  more  confor 
mable  to  reafon  and  fcripture.  And  it  is  cer 
tain  that  luch-perlbns  mall  not  be  excluded  from 
falvation,  merely  on  account  of  their  erroneous 
'opinion.  It  is  infinitely  difhonourable  to  the  all- 
good  and  perfect  Governor  of  the  world,  to 
imagine  that  he  has  fufpended  the  eternal  falva 
tion  ot  men  upon  any  niceties  of  fpeculation  :  Or 
that  any  one  who  honeftly  aims  at  finding  the 
truth,  and  at  doing  the  will  of  his  Maker,  fhall  be 
fi'V'lly  difcarded  beciufe  he  fell  into  fome  erro 
neous  opfaions.  He  whofe  heart  is  right  with 
H  4  God  ^ 


IO4  Of  Salvation  ly  Grace. 


SERM.   ^0(^  »  ^e  whofeeks.his  will  in  his  word,  with  an 
Ym      unbiafled  mind  ;  and  he  who  confcientioufly  obeys 
the  gofpel,  can  be  guilty  of  no  error  for  which  an 
infinitely  good  and  merciful  Being  will  condemn 
him. 

I  ADD,  that  altho'  fuch  a  fincere  inquirer  after 
the  truth,  fhould  embrace  opinions  which  give 
countenance  to  vice  and  libertinifm,  in  a  natural 
and  fair  conftruftion  ;  yea,  altho'  the  fame  prin*. 
tip  Its,  fhould,  by  being  acted  upon,  prove  the 
deftruction  of  other  perfons  «,  yet  furely  he, 
whofe  pra&ice  is  not  influenced  by  them  ;  but  is 
conformable  to  the  ftricter  maxims  of  piety  and 
virtue  laid  down  in  the  Gofpel,  will  reap  the  fruits 
of  righteoufnefs  in  the  end.  And  altho'  mod 
men  are  not  fo  good  as  their  principles  oblige 
them  to  be  ;  yet  it  is  certain  that  fome  men  arc 
better  :  Which  I  take  to  be  the  cafe  of  many, 
who  place  the  whole  of  religion  in  faith,  and  de- 
pendance  upon  the  righteoufnefs  of  Chrift  :  For 
many  fuch,  doubtlefs  live  foberly  and  righteouflj 
and  godly  in  the  world. 

INDEED  if  perfons  fall  into  fuch  errors  as  are, 
in  their  own  nature,  incppfiftent  with  Chriflian 
piety  and  virtue  ;  thefe  errors  rnuft  needs  be  fa 
tal  ;  becaufe  we  are  aflured  that  no  unrighteous 
perfon  fhJl  inherit  the  kingdom  of  God.  Or  if 
perfons  fall  into  other  errors,  of  a  leis  malignant 
Nature  ;  but  which  do  in  tact  make  them  eafy  in 
their  fins,  and  regardkis  of  their  behaviour  ;  even 

fuch 


Of  Salvation  by  Grace.  105 

fuch  errors  muft  be  fatal  in  their  consequence  •,  tho* 
not  necefTarily  fo,  confidered  in  themfelves.  How 
inconfiderable  any  error  may  be  in  itfelf  ;  if  the 
effect  of  it  is  either  the  making  a  man  vicious,  or 
keeping  him  fo,  to  him  it  is  and  muft  be  fatal  in 
the  event :  Tho'  to  others  it  may  not  prove  fo  ; 
becaufe  it  may  not  have  the  fame  effect  upon 
them.  Nor,  indeed,  is  there  any  fpeculative  er 
ror,  however  great,  which  can  exclude  a  good 
and  upright  man,  who  obeys  the  laws  of  Chrif- 
tianity,  from  the  kingdom  of  heaven  :  Tho'  it 
may  probably  prove,  in  fome  degree,  prejudicial 
to  his  virtue  ;  retard  him  in  his  progrefs  towards 
Chriftian  perfection  •,  and  fo  prevent  his  obtaining 
fo  bright  a  crown  of  glory,  at  the  end  of  his 
race,  as  he  might  otherwife  have  done.  Accord 
ingly  we  read  of  fome  that  build  wood,  hay^  ftub- 
b!e,  i.  e.  falfe,  abfurd,  and  hurtful  doctrines,  up 
on  the  bafis  of  Chriftianity,who  yet  (hall  be  faved 
at  lad,  tho'  "  fo  as  by  fire." 

THESE  confiderations  mould,  on  the  one  hand, 
keep  us  from  being  cenforious  towards  our  fellow 
Chriftians  \  and  from  dealing  out  our  anathema's 
againft  thofe  that  are  in  error.  On  the  other 
hand,  they  ihould  make  us  fincerely  inquifitive 
after  the  truth  ourfdves,  and  zealous  in  the  de 
fence  of  it.  It  is,  by  no  means,  an  indifferent 
thing,  whether  people  have  juft  conceptions  of 
Chriftianity  or  not  -,  tho'  all  parties  have  perhaps 
laid  too  much  ftrefs  upon  their  own  peculiar  fen- 

timents ; 


io5  Of  Salvation  ly  Grace. 

SERM.  tim°nts  -,  and  been  wanting  in  candor  and  for- 
V.  bearance  towards  others.  The  more  juftly  people 
conceive  of  the  doctrines  of  the  Gofpel,  the  more 
likely  they  are,  humanly  fpeaking,  to  live  as  be 
comes  their  profeflion.  Mifiaken  notions  of  re- 
]'.._>; -on,  efpidcilly  fuch  as  evidently  difannul  tHe 
obligations  to  obedience,  rendering  the  command 
ments  of  God  of  none  effect,  fliould  certainly  be 
oppofed  and  refuted  ;  althd*  they  mould  not  be 
abiblutely  inconfiftent  with  a  good  life,  and  evan 
gelical  righteoufnefs.  If  we  ought  to  "  contend 
earneltly  for  the  faith  once  delivered  to  the 
faints  j "  we  ought  certainly  to  contend  with  as 
much  earneftnefs  at  lead  for  that  practical  piety 
and  virtue,  without  which  no  one  can  be  a  faint  i 
and  which  is,  in  fact,  the  end  of  all  faith. 

IT  is  not  very  flrange  if  thofe,  whofe  |'r';nciples 
allow  them  to  live  wickedly,  mould  allow  them- 
fehw  in  it :  Efpecially  when  we  confidtr  how 
many  there  are,  who  allow  themfclves  to  do  fo, 
contrary  to  their  principles. — There  are  great 
numbers  of  perfons  in  the  Chriftian  world  who, 
altho'  they  acknowledge  the  neceflity  of  obedience 
to  the  gofpel,  yet  practically  deny  it,  led  away  by 
their  ow.n  Jufts  and  enticed.  What  then  can  be 
naturally  expefted  of  thofe,  who  imagine  they 
have  a  difpenfation  for  finning  ?  and  that  good 
works  are  of  little  or  no  account  in  the  chriftian 
religion !  It  is  rather  to  be  wonder'd  at,  that  any 
of  thefe  deluded  perfons  flxuuld  be  good,  ( as  it  is 

to 


Of  Salvation  ly  Grace.  107 

to  be  hoped  they  are)  than  that  fo  many  of  them 
fhould  be  wicked,  as  there  is  reafon  to  fear.  For  V. 
k  is  very  unufual  for  men  to  be  better  than  their 
own  principles  oblige  them  to  be  :  tho'  it  is  very 
common  for  them  to  be  much  worfe  than  they 
can  be,  in  confiflancy  with  them. 

THE  delufions  to  which  I  had  a  particular  re 
ference   above,    may  all  be  reduced  to  one  grand, 
capital  error ;  which  is  this,  That  the  merits  ot 
Chrift's  obedience  and  fufferings,    may  be  fo  ap 
plied   or  imputed  to   finners,  as  to  be   available 
to  their  juftification  and  falvation,  altho'  they  are 
deftitute  of  all  perfonal  inherent  goodnefs.     This 
grand  miftake  is  varioufly  modified  ;  k  puts  on 
different  forms  and  appearances  ;  and  fcripture- 
terms  and    phrafes   are   brought  to  fupport  it. 
.When  it  is  cloathed  in   fcripture    language,  it  is 
expre£ed»  thus ;   that  we  are  faved  by  grace  •,  that 
we  mult  be  found  inChrift  net  having  on  our  own 
right  eoufnefs,  which    is  of  the  law  ;   that  we  are 
jufiijied  by  faith  without  the  deeds  of  tie  law,  &c. 
Thefe    are  the    phrafes    which,    I  fuppofe,  have 
been  the  mod  commonly    abufed  and  perverted 
to    ferve    fo  bad  a  purpofr,    as  that   of    mak 
ing    men    believe   they    may    be    in    a    ftate    of 
favour  with  God,  while  they  live  in  difobedience 
to  his  commandments.      They    all    amount   to 
much  the  fame  thing,  both  in  their  natural  and 
true  fenfe  as  they  are  ufed  by  the  facred  writers, 
and  in  the  opinion  of  thofc  who  wreft  and  pervert 

them. 


io8  Of  Salvation  ly  Grace. 

them.  However  I  fhall  confider  them  diftin&ly  ; 
and  endeavour  to  refcue  them  from  'the  falfe,  air 
furd  glofles  which  have  been  put  upon  them, 
greatly  to  the  prejudice  of  pure  and  undtHled  re 
ligion.  And  I  hope  k  will  fufHcientty  appear, 
thatthofe  who  ufe  tbefe  phrafes  in  order  to  dif- 
parage  good  works,  and  evangelical  obedience  ; 
or  in  order  to  {how  that  we  may  be  juftified  and 
laved  without  being  doers  of  the  word,  deceive 
tleir  ownfefocs,  and  delude  thok-  who  believe 
them.  For  they  cannot  pofliblv  be  tho't  to  fa 
vour  fo  licentious  an  opinion,  'til  they  are  mifun- 
derftood. 

IT  is  only  thefirft  of  them,  viz.  That  we  arc 
fayed  by  grace,  that  will  be  confidered  in  this  dif- 
courfe.  Now  that  we  are  really  fuved  by  grace, 
no  one  who  believes  the  fcriptures  will  deny  ; 
this  being  not  only  a  doctrine  of  fcripturr,  but  ex- 
prefTed  in  the  the  very  words  of  fcripture.  But 
thofe  who  imagine  that,  becaufe  we  are  favcd  by 
grace,  obedience  to  the  gcfpel  is  not  neceflary,  as 
the  condition  on  our  part,  in  order  to  falvation, 
draw  a  conclufion  which  is  very  unnatural.  If 
thefe  things  are  reconcileable  one  with  the  other ; 
if  it  may  be  true  that  we  are  faved  by  grace,  and 
yet  true  that  we  cannot  be  faved  without  obedi 
ence  :  then  certainly  the  fuppofed  necefT.ty  of 
obedience,  does  not  at  all  militate  againft  the 
do&rine  of  our  falvation  by  grace.  For  if  there 
be  no  real  repugnancy  betwixt  thefe  princi;  l^s, 

they 


Of  Salvation  by  Grace.  109 

they  maybe  both  equally  true;  nor  can  the 
faifhood  of  one  be  inferred  from  the  truth  of  the 
other. 

MY  bufinrfs  here  therefore,  is,  to  ftow  that 
there  is  no  inconfiftency  betwixt  thefe  dodrines  9 
that  tho'  we  are  faved  by  grace,  yet  we  are  faved 
in  the  way  of  obedience,  and  consequently,  that 
it  is  a  perveriion  and  abufe  of  the  fcripture  doc 
trine  of  grace,  to  infer  from  it,  that  obedience  to 
(Thrift's  Commandments,  is  not  the  gofpel  con 
dition  of  our  acceptance  with  God,  and  obtaining 
eternal  life  by  him. 

Now,  that  to  be  faved  by  grace,  in  the  fenle 
of  fcripture,  does  not  imply  that  we  are  faved 
without,  or  independently  of,  obedience  and  per- 
fonal  righteoufhefs,  is  very  evident  in  general 
from  hence,  That  that  grace  of  God  which  has 
appeared  unto  us,  teaches  us,  not  that  we  may 
hope  for  falvation  while  we  continue  in  fin  ;  but 
that  denying  ungodlinefs  and  worldly  tufts,  we 
Jbould  live  foberly^  righteoufly  and  godly  in  the 
world  -,  looking  ji\  confequence  of  our  living  thus, 
for  the  bleffed  hope.  If  even  the  grace  of  God 
which  is  revealed  to  us,  teaches  us  that  we  are 
to  turn  from  our  fins  to  God  \  it  mud  be  an 
abfurd  inference,  that  we  need  not  turn  from  fin 
to  God,  becaufe  this  grace  is  revealed  to  us,  and 
we  are  faved  thereby.  This  is,  in  effect  to  fay, 
that  becaufe  God  in  the  gofpel  of  his  grace,  has 
taught  us  that  we  muft  deny  our  worldly  lufls, 

and 


HO  Of  Salvation  My  Grace. 

and  .ferve  him-,  therefore  we.  need  not  do  fo  -9  but 
may  obtain:  his  favour  without !  St.  Paul  has''  ex- 
prefly  caution'd  us  againft  fuch  an  abufe  of  the 
dodrine  of  God's  grace.  "  Sin  fhall  not  have 
dominion  over  you,  fays  he,  for  ye  are  not  un 
der  the  law,  but  under  grace.  What  then!  fhall 
we  fin,  becaufe  we  are  not  under  the  law,  but 
under  grace  ?  God  forbid."  *  The  apoftle,  in 
*  Romans  this  paflage, not  only  reprefents  our  being  under  a 
6-  M>  z  5-  difpenfation  of  grace,  as  confident  with  the  ne- 
ceflity  of  our  forfaking  every  finful  practice  j  but 
he  reprefents  this  as  an  additional  obligation  laid 
upon  us  to  do  fo.  He  draws  his  argument  for 
obedience  and  righteoufnefs  of  life,  from  this 
very  confideration,  that  we  are  under  a  gracious 
difpenfation.  "  Sin  fhall  not  have  dominion  over 
you  ;  for  ye  are  not  under  the  law,  but  under 
grace."  Thofe  mud  therefore  reafon  very  pre- 
pofteroufly,  in  a  manner  quite  contrary  to  the 
apoftle,  who  would  go  about  to  prove  from  the 
gracious  nature  of  that  covenant  which  we  are 
under,  that  obedience  is  needlefs  •,  or  that  we  may 
continue  in  fin,  becaufe  we  are  favcd  by  grace. 
They  draw  an  inference  the  very  reverfe  of  his, 
from  the  fame  principles.  His  inference  is,  thaf 
becaufe  we  are  under  grace,  therefore  we  may  not 
continue  in  fin  :  Their's,  that  we  may  continue 
in  fin,  becaufe  we  are  under  fuch  a  difpenfation. 
•  And  now  whether  St.  Paul  is  in  the  right,  or 
thole  who  cpntradidt  him,  judge  ye. 

THIS 


Of  Salvation  by  Grace. 

THIS  is,  I  think,  fufficient  to  fliow  in  general, 
that  all  thofe  mifunderftand  the  fcripture  doctrine  y. 
of  our  falvation  by  grace,  who  infer  from  it,  that 
our  falvation  is  not  fufpended  upon  our  obedience 
to  God's  commandments.  But  let  us  be  a  little 
more  particular  in  confidering  the  feveral  figni- 
fications  of  the  term  grace,  in  the  new  teftament ; 
that  fo  we  may  fee  whether  either  of  them  mili 
tates  againft  the  fuppofed  neceffity  of  obedience 
and  good  works. 

AND  let  us  begin  with  the  primary  and  moft 
general  notion  hereof  •,  which  is  favour  ;  or  fome 
act  of  goodnefs,  genercfity  or  bounty^  as   diftin- 
guifhed  from   thofe  acts  which  come  within  the 
known. laws  of  common  equity  and  juftice.     In 
conformity  to  this  firft  and  moft  general  fenfe  of 
the  term,    when  it  is  faid  that  we  are  faved   by 
grace,  the  meaning  is,  that  we  do  not  merit  fal 
vation  ;  that  we  cannot  demaad  it  upon  the  foot 
ing  of  natural  juftice  •,  but  it  flows  from  another 
fountain,  even  from  the  abounding  goodnefs  and 
mercy  of  God.     It  proceeds  wholly  from  his  un- 
deferved  favour  ;  and  is  to  be  acknowledged  as 
bis  gtff,  not  claimed  "as  our  due.     And  that   our 
falvation  is  of  grace  in  this  fenfe,  I  as  firmly  be 
lieve,  and  am  as  ready  to  afTert,  if  not  fo  able  to 
prove,  as  any  other  perfon  whatever.     Our  fal 
vation  took  its  rife  in  the  mere  bounty  and  good 
nefs  of  God.     And  the  fame  over-flowing  good- 
jnefs,  in  which  it  had  it's  origin,  is  confpicious  in 

every 


in 


I  f  2  Of  Salvation  by 

SF.RM.  every  part  of  it,  *til  it  is,  or  rather  fhall  be,  com- 
y  pleated  and  perfected  in  the  regions  of  immortal 
blifs.  But  does  it  follow  from  hence,  that  this 
falvation  does  not  accrue  to  us  in  the  way  of 
obedience  to  Chrift's  commandments  ?  May  it 
not  be  true,  that  God  requires  this  obedience  of 
us,  as  what  is  indifpenfably  neceflary  in  order  to 
our  falvarion  ;  and  yet  be  true,  at  the  fame  time, 
that  He  manifefls  his  favour,  and  great  goodnefs 
to  us  herein  ?  Certainly  our  obedience,  however 
necefTary  it  may  be,  is  not  fo  valuable  and  meri 
torious,  as  to  be  an  adequate  confideration  for  the 
falvation  and  eternal  happinefs  of  our  fouls  :  So 
far  from  this,  that  we  ought  to  look  upon  our- 
ftlves  as  unprofitable  few  ants  ^  even  tho*  we  had 
done  all  thofe  things  that  are  required  of  us. 
How  then  could  it  ever  enter  into  the  heart  of 
man  to  imagine,  that  if  obedience  to  the  gofpel  is 
necefTary  in  order  to  our  falvation,  then  it  could 
not  be  true  that  we  are  faved  by  grace  ;  as  if  fuch 
obedience  excluded  grace  •,  and  left  no  room  for 
the  exercife  of  it  ?  Thofe  perfons  muft  fet  a  very 
undue  and  difproportionate  value  upon  our  im 
perfect  obedience,  who  imagine  it  leaves  no  place 
for  the  manifeftation  of  divine  grace  or  favour  in 
Obr  falvation  •,  and  that  whatever  God  is  pleafed 
to  confer  upon  us  in  confequence  hereof,  is  only 
the  paying  of  a  debt,  or  rendering  the  labourer 
the  reward,  to  which  he  has  intitled  himfelf,  on 
the  footing  of  common  equity. 

THE 


Of  Salvation  by  Grace.  1  r 

THE  reasoning  of  fome  perfons  upon  this  point  SERM 
are  very  flrange  and  unaccountable  •,  and,  I  think  V. 
quite  inconfiftent.  For  one  while  they  tell  us, 
that  our  obedience,  and  ben:  good  works,  are  only 
*&  filthy  rags  ;  fo  very  mean  and  contemptible, 
that  they  cannot  be  truly  acceptable  to  God,  or 
fit  to  be  rewarded  by  him  :  Yea,  that  they  are 
attended  with  fo  much  fin  and  imperfection,  that 
they  mud  be  odious  to  him  ;  and  rather  need  a 
pardon,  than  entitle  us  to  a  reward.  But,  in  the 
next,if  not  the  fame  breath;  we  are. told,  that  thefc 
filthy  and  abominable  good  works,  if  fuppofed' 
neceffary  and  conducive  to  our  falvation,  would 
fubvert  the  doctrine  of  our  beirig  faved  by  grace  r 
Which  is  tb  fay  in  other  words,  that  imper'f eft  and 
finful  as  t'iey  are,  they  are  yet  fo  valuable,  &>  ex 
cellent,  fo  meritorious,  that  they  leave  ho  room 
for  God  to  exercife  grace  in  our  falvation  !  Binf 
if  our  works  of  righteorffnefs  are  all  fo-in'j  perfect, 
not  to  fay  fo  filthy ,  as  they  are  fometimeS  repre-' 
fented  to  be,  one  would  think  there  was  no  dan 
ger  of  excluding  divine  grace,  by  faying  that: 
obedience  to  the  Gofpel  is  made  the  condition  of 
our  falvation.  Tho*  obedience  is  required  in  or 
der  to  our  falvation,  it  cannot  betho't  meritorious 
of  it.  The  truth  Iks  betwixt  the  two-1  extremes 
mentioned  above.  Our  obedience  and  good  works 
are  really  acceptable  to  God  in  fome  degree  ; 
otherwife  he  would  not  have  required  us  to  per 
form  them,  and  promifcd  to  reward  them  5  as  hd 


it  ...'.,.,. 

0/  Salvation  by  Grace. 


SERM.  ^s  m°ft  certainly  done.     But  yet  they  are  not  fo 
,^J^        valuable  in  their  'own  nature,  as  to  merit  eternal 

life  for  th'ofe  who  perform  'themV  God  is  infinite- 

jk  •  • 

ly  gracious,  in  accepting  this  'imperfect  obedience 
thro"  ChrirV  and  in  beftowing  eternal  life  uport 
the  fubjecis  of  it.  This  is  therefore  a  reward,  not 
of  merit  on  our  fide,  bat  of  grace  onGod's  part. 
How'unjuftJy  then,  afethofe  who  hold  the  necef- 
fity  of  perfonal  righteoufnefs  ;  and  believe  that 
God  will,'  gracioufly  reward  Our  obedience,  thro* 
Chriftj  charged  With  maintaining  the  doctrine  of 
merit,  in  oppofition  to  grace  ?  This  is  but  too 
qommon  a  flander,  made  ufe  of  by  captious  un 
charitable  men,  to  bring  a  reproach  upon  '  thofe 
whom  they  diflike.-  — 

IT  is  readily  acknowledged,  that  the  moft 
perfed  man  does  not  work  out  a  righteoufnefs, 
ftriftly  legal.  Salvation  therefore  cannot  be  ob- 
tainedj  but  upon  the  footing  of  grace  or  favour. 
Yea,  I  may  add,  that  altho*  our  obedience  were 
perfec*l,k  would  dill  be  favour  and  bounty  inGod, 
to  bcflow  eternal  life  upon  us  in  confequence  of 
it.  We  might  indeed,  upon  this  fuppofrtion, 
claim  an  exemption  from  punifhrrient  and  mifery, 
according  to  the  immutable  laws  of  right  and 
equity.  But  to  afortthat  the  moft  perfect  righte 
oufnefs  and  obedience  of  a  creature,  would,  in  it's 
own  nature,  on  account  of  it's  inherent  worth, 
and  independently  of  any  promife  of  God,  intitle 
that  creature  to  endlefs  happinefs,  is  to  aflert 

more 


Of  Salvation  by  Grace.  11 

more  than  any  man  can  prove.  It  would  evident-  S  E  R  M 
ly  be  grace  in  God  to  confer  endlefs  immeafurable  V. 
blifs,  upon  a  creature,  who  had  in  no  inftance 
violated  his  laws.  The  reward  would  be  more, 
infinitely  more,  than  adequate  to  the  fervice  per 
formed.  Who  can  prefume  to  fay,  that  the 
holieft  angel  in  heaven,  has  by  his  obedience, 
ftriclly  fpeaking,  merited  everlafting  happinefs  ? 
or,  that  it  is  not  grace  in  God,  to  confer  this  up 
on  any  creature  whatever  ?  If  God  makes  a  crea 
ture  happy  during  his  obedience,  it  is  the  utmoft 
that  juftice  requires.  Such  a  creature  might* 
without  receiving  any  wrong  or  injury,  be  de 
prived  of  his  exiftence  and  happinefs  together* 
after  perfevering  in  his  obedience  for  any  given 
time.  The  Author  of  his  being,  is  not  that  I 
know  of,  abfolutely  obliged  to  preferve  him  for 
ever,  becaufe  the  creature  has  notfwerVed  from 
his  duty.  And  if  God  is  not  bound  in  juftice  to 
make  fuch  a  creature  eternally  happy,  it  muft  be 
grace  in  him  to  do  it  ;  for  betwixt  juftice  and 
grace,  there  is  in  this  cafe  no  medium.  Certain 
ly  then,  it  is  grace  in  God  to  beftow  endlefs 
happinefs  upon  thofe  who  have  violated  his  laws* 
however  penitent  and  reformed  they  are.  And 
this,  I  hope*  is  fufficient  to  lliow,  that  altho*  we 
cannot  be  faved,  without  obedience  to  the  Gof- 
pel  ;  and  altho*  this  is,  properly  fpeaking,  the 
condition  upon  which  pardon  and  eternal  life  are 
K>  US  >  yet  it  may  b§  M  equally  true, that 


1  1  6  Of  Salvation  by  Grace. 


SERM.  we  are  faved  by  grace,  as  that  fignifies  favour 
V.      a"d  unmerited  goodnefs  in  the  Creator  and  Lord 
of  all. 

.  It  will  tome  to.  the  fame  thing  at  laft,  if  by 
grace  we  underftand  mofe  particularly  the  gofpel" 
difpcnfatiom  The  term  is  6f  ten  ufcd  thus  in  fcrip- 
ture  •,  arid  indeed  this  is  the  mod  common  fenfc 
of  ft.  And  the  Gofpel  is  called  grace*  by  a  U- 
fuai  figure,  in  refpcdt  of  the  fubjeft  of  it  ;  be- 
caufe  it  is  a  declaration  and  manifeftation  of  God's 
grace  or  favour  towards  finners.  Hence  we  read 
of  tloe  Gofpel  of  tbe  grace  of  God.  And  this  dif- 
penfation  of  mercy,  is  fornetimes  ftyled  grace 
more  efpecially  in  contradiftindlion  from  the  Mo- 
fate,  or  Ltgal  difpenfation.  So  it  is  faid,  that 
"  the  Law  was  given  by  Mofes  ;  but  Grace,  — 
came  by  Jefus  Chrift.  And  in  general,  whefe- 
cver  law  and  grace  are  oppofed  to  each  other  in 
the  new  teftamerit,  gnce  means  the  Gofpel,  the 
good  news  of  pardon  and  eternal  life,  brought 
from  heaven  to  earth  by  the  Son  of  God*  and 
preached  to  the  world  by  his  apoftles. 

Now  if  we  underftand  the  term  in  this  appro 
priate  fenfe,  when  we  are  faid  to  be  faved  by 
grace,  the  meaning  will  be,  that  we  arc  faved  by 
the  Gofpel,or  in  the  way  which  theGofpel  reveals 
to  us  ;  which  is  a  declaration  of  God's  favour 
and  rnercy  to  finful  creatures  ;  a  declaration  of 
his  gracious  purpofe  fo  forgive  and  fave  tran£- 
greflbrs,  upon  certain  terms  therein  marked  out  ; 

and 


Of  Salvation  by  Grace.  117 


and  which  docs  not  inftft  upon  perfect  Obedience, 
as  the  Law  of  MOSES  teems,    according  to  the      V.. 
letter  of  it,  to  have  done.     For,  fays   St.  Paul, 
"  Mofes  defcribeth  the  righteoufnefs   which  is  of 
"  the  Law,     that   the  Man    which  doth   thofe 
"  things,  (hall  live  by  them.  "  *     And  the  fame  ** 
Apoftle  tells  us,  that  the  language  of  that  feve- 
rcr  difpenfation  is  this,    "  Curfed   is  every  one 
*'  that   continueth  not  in  all  things   which   are 
*6  written  in  the  law  to  do  them."  t  + 

IT    may  be  here   afked  again,    how  our  be»- 
ing  faved  by  grace,  in  this  fenfe,  militates  againft 
the  fuppofed  neceffity  of  repentance  from   dead 
works,  and   fincerely   obeying   that  Gofpel,  by 
which  we  are  to  be  faved  ?  What  tho'  we  are  not, 
neither  can  be,  faved  upon  the  footing  of  mere 
Jaw,  whether  the  law   of  Mojes,  or  the  law  of 
nature  ?  What  tho'  we  are  faved  by,  or  in  the 
way  of,  a  new  and  merciful  covenant  eftablilhed 
in  Chrift  Jefus  ?  a  covenant   of  Grace,  wherein 
provifion  is  made  for  the  reftoration  of  finners  to 
the  divine  favour  ?    Will  it  follow  from  hence, 
that  we  are  faved  without  any  kind  or  degree  of 
obedience  ?    It  is  not   inconfiftent  even  with  3 
covenant  of  grace,  that  it  mould  propofe  to  us 
certain  terms  and  conditions  for  our  acceptance,  in 
order  to  our  obtaining  the  bleflings  thereof.    And 
tho*  we  mould  fuppofe,  that  the  terms  on  which 
the  gofpel  offers  falvation  to  us,  are  thofe  of  faith 
and  new  obedience,  would  this  make  it  ceafe  to 
I  3  be 


1 1 8  Of  Salvation  fy  Grace. 

be  a  covenant  of  grace  ?   Surely,  the  covenant 
may   be  very  gracious,  tho5  it  promifes  pardon 
and  eternal  life,   only  to  penitent,  obedient  be 
lievers. 

IN  fhorrf  to  be  faved  by  grace,  meaning  here 
by  the  gofpel  of  God's  grace,  is  to  be  faved  ia 
that  way,  in  that  method,  which  the  gofpel 
opens,  provides  for  us,  and  prefcribes  to  us.  To 
know  particularly  what  that  way  is,  we  muft 
look  into  the  gofpel  itfelf  :  And  if  we  do  fo,  we 
mail  find  that  it  is  fo  far  from  being  inconfiftent 
with  the  fuppofition,  that  obedience  to  the  pre 
cepts  of  ic  is  neceffary  ;  that  this  is  the  very  thing 
which  it  makes  necefiary  \  the  great,  or  rather 
the  only,  condition  upon  which  it  offers  falvation 
to  us.  For  in  this  difpcnfation  of  the  grace  of 
God,  it  is,  that  we  are  allured,  that  Chrift  is  be 
come  the  author  of  eternal  falvation  to  all  them 
that  obey  him  •,  and  that  thofe  who  obey  not  the 
truth,  but  obey  unrighteoufnefs,  mall  fall  under 
condemnation  hereafter.  Since,  therefore,  to  be 
faved  by  grace,  is  to  be  faved  in  the  way  which 
the  gofpel  reveals  to  us  ;  and  fince  the  gofpel 
itfelf  exprefsly  requires  repentance  and  fincere 
obedience  in  order  to  our  falvation  ;  it  is  a  very 
abfurd  inference,  that  becaufe  we  are  faved  in, 
this  method  of  grace,  therefore  we  are  not  favcc} 
in  the  way  of  obedience  •,  which  is  indeed  the  on 
ly  way  that  the  gofpel  knows  of:  Unlefs  by  be 
ing  &ved  in  the  way  of  obedience,  you  mean 

obediencqi 


Of  Salvation  by  Grace.  119 

obedience  that  is  perfect  and  firstly  legal  ;  for  if  SERM. 
that  is  what  is  intended  hereby,  it  is  certain  that  y. 
no  one  is  fayed  in  that  way,  no  one  having  per 
formed  fuch  obedience.  But  it  will  not  follow, 
that  becaufe  perfect  obedience  is  not  necefiary  in 
order  to  our  falvation,  therefore  no  obedience  at 
all  is  neceflary  to  that  end  :  Nor  are  we  charge 
able  with  turning  the  gofpel  of  God's  grace  into 
a  covenant  of  works,  .in  representing  all  the 
blefTmgs  of  it  as  confined  to  thofe  who,  "  having 
believed  in  God*  are  careful  to  maintain  good 
works." 

To  proceed,  the  term  grace  is  fometimes 
ufed  to  exprefs  a  heavenly,  divine  principle  in  the 
hearts  of  thofe  who  are  born  again.  I  am  not 
certain,  indeed,  that  the  fcripture  ever  ufes  the 
term  in  this  fenfe  •,  tho1  this  being  now  common 
with  theological  and  practical  writers, we  will  take 
the  propriety  of  it  for  granted.  And  if  we  are 
faved  by  grace  in  this  fenfe,  it  is  the  very  thing 
which  I  would  prove,  viz.  that  we  are  faved  by 
holinefs,  righteoufntfs,  and  evangelical  obedience  i 
not  without  it.  For  what  do  we  mean  by  this 
divine  principle/this  grace  in  the  hearts  of  the  re 
generate,  but  a  principle  of  goodncfs,  or  holinefs  ? 
a  principle,  which  makes  us  jrelemble  God,  and 
prompts  us  to  live  in  obedience,  to  his  command 
ments  ?  To  be  lived  by  grace,  underftanding 
thereby  a  principle  of  real  fandlity  in  the  hearta 
fuch  a  one  as  is  always  productive  of  good 
I  4 


120  Of  Salvation  by  Grace. 


fruits  in  the  life,  is  fo  far  from  being  repugnant  tq: 
V.  che  fuppofed  necefiity  of  evangelical  obedience, 
that  it  is  the  very  fame  doctrine,  only  exprefled 
in  different  words.  For  when  it  is  faid,  that  o- 
beying  the  gofpel  is  n?ceflkry  in  order  to  our 
falvatio.n, or  that  we  arefaved  by  fuch  obedience; 
nothing  more  is  intended,  than  that  it  is  neceiTary 
we  fhould  be  poflefled  of  fuch  a  gracious  principle 
as  was  fpoken  of  above  •,  a  principle  of  righteouf- 
nefs,  which  manifefts  itfelf  in  a  good  converfa- 
tion  ;  and  that  whofoever  is  endowed  therewith, 
has  the  promife  of  eternal  life.  So  that  they  who 
afTert  we  are  favcd  by  grace,  in  this  fcnfe  of  the 
term,  are  fo  far  from  contradicting  thofe  who 
maintain  the  necefiity  of  obedience,  and  the  effir 
cacy  of  it,  that  they  affert  the  fame  thing  them- 
felves. 

IT  will  make  no  material  difference,  as  to  the 
point  now  before  us,  if  by  grace  we  underftand, 
not  a  principle  of  good  nefs  and  holinefs  in  the 
heart,  but  rhofe  influences  and  operations  of  the 
fpirit  of  God  upon  the  heart,  by  which  that  good 
principle  is  produced  therein.  This,  if  I  miftake 
not,  is  what  people  often  mean  by  the  term  grace, 
Let  us  therefore  underltand  it  thus,  for  the  prc- 
fent  ;  and  confider  whether  our  being  faved  by 
grace,  milit .ires  againft  the  other  fuppofition,  viz. 
that  we  are  faved  in  the  way  of  obedience'4- to 
Chri(t*s  commandments.  And  now,  underftand- 
the  term  thus,  when  it  is  faid  we  are  faved  by 


Of  Salvation  by  Grace,  121 

grace,  the  meaning  muft  be,  That  God  faves  us 
b  begetting  or  producing  in  us,  a  principle  of 
holinefs  and  righteoufncfs  •,  and  that  we  could 
not  be  faved,  did  He  nut  thus  give  his  holy 
(pint  to  renew  and  fanctify  us  :  Or  this  may  be 
exprefTed  more  in  the  phrafe  of  fcripture,  thus, 
That  God  laves  us  by  "  working  in  us  both  to 
will  and  to  do  ot  his  good  pleafure  "  :  Or  thus, 
that  He  "  faves  us  by  the  warning  of  regenera 
tion,  and  the  renewing  of  the  Holy  Ghoft  ;  " 
Or,  "  thro*  fanftifi cation  of  the  fpirit  unto  o- 
bedience."  Very  well  :  it  is  readily  acknowled 
ged,  that  it  is  by  the  operations  of  the  (pint  of 
God  upon  our  hearts,  that  we  attain  to  true  holi 
nefs  •,  and  that  we  cannot  be  faved  without  his 
bleffed  influences,  in  turning  us  from  fin  to  righte- 
oufnefs.  But  what  does  this  make  againft  the 
fuppofed  neceflity  of  obedience  ?  The  being  faved 
by  grace  in  this  fenfe,  prc-fuppofes  the  neceiTity 
of  holinef,  of  perfonal  pijrjty,  and  fanclity  of 
heart  and  manners.  For  the  grace  of  God,  or 
Jhc  gracious  influences  of  his  Spirit,  in  turning  us 
from  unrighteoufnefs  to  obedience,  woujd  not  be 
neceflary  in  order  to  our  falvation,  where  not 
obedience  itfelf  nccefiary  to  that  end.  The  necefli- 
ty  of  the  former,  arifcs  only  from  the  neccflity  of 
the  latter.  For  if  you  fuppofe  that  righteoufneft 
^nd  obedience,  are  not  neceflary  to  the  end  men 
tioned,  and  that  we  may  be  faved  without  them  j 
•crtainly  that  grace  of  God,  by  which  we  an; 

made 


122  Of  Salvation  by  Grace. 

SERM,  ma^e  righteous,  is  unnecefifary  alfo.    The 

of  God,  meaning  thereby  the  gracious  influences 
of  his  fpirit,  contributes  to  our  falvation,  only  as 
it  produces  in  us  that  holinefs  which  is  the  con 
dition  of  our  being  faved,  and  by  which  we  are* 
made  meet  for  the  kingdom  of  Heaven.  So  that 
to  fay,  we  are  faved  by  grace,  in  this  fenfe  of  the 
term,  is  in  effect  to  fay,  that  we  are  faved  by 
that  divine  and  heavenly  principle  which  is 
wrought  in  us  by  the  good  Spirit  of  God,  co 
operating  with  the  gofpel  of  his  Son  ;  and  thai 
we  could  not  be  faved,.  unlefs  we  were  thus  crea 
ted  anew  in  Cbrift  Jejus  unto  good  works.  And 
this,  furely,  is  very  confident  with  the  fuppofi- 
tion  that  we  are  faved  in  the  way  of  obedience  to 
the  Gofpel,  or  by  our  being  doers  of  the  word. 

THOSE  mentioned  are  the  moft  ufual  fcn.fes  of 
the  term  grace  :  Nor  can  I  readily  think  of  any 
other  or  different  meaning,  that  can  be  affixed 
thereto,  when  we  £e  faid  to  be  faved  thereby* 
The  fenfe  of  the  proportion,  rnuft  be  cither  (  i  ) 
in  genera],  that  we  are  faved  by  the  favour  and 
bounty  of  God  to  us,  in  oppofition  to  the  doc 
trine  of  merit ;  or  (2)  that  we  are,  faved  by  the 
Gofpel  of  Chrifl,  as  contradillinguimed  from  the 
law  of  Mofes  ;  or  (3)  that  we  are  faved  by  being 
truly  holy  •,  by  what  fome  call  a  principle  of 
Grace  in  the  heart  •,  or  (laftly)  by  God's  produ 
cing  fuch  a  principle  in  us,  by  the  gracious  influ^ 
cnces  of  his  Spirit  j  which  conies  to  the  fame 

thing* 


Of  Salvation  ly  Grace.  123 

thing,  with  refped  to  the  point  now  in  hand.  SE*M. 
And  the  doctrine  of  our  being  faved  by  grace,  in  y^ 
any,  or  inallofthefe  fenfes,  does  not  militate  in 
the  lead  degree  againft  the  dodine  of  our  being 
faved  by  obedience  to  the  Gofpel  ;  and  of  our  obr 
taining,  -in  this  way  an  intertft  in  God's  peculiar 
love  here,  together  with  an  inheritance  hereafter  in 
the  kingdom  of  heaven.  The  neceffity  of  o- 
bedience  is  rather  eftablifhed,  than  overthrown 
and  refuted,  by  the  fcripture  dpdrinc  of  our  fair 
vation  by  Grace. 

To  conclude  this  difcourfe,  therefore,  let  us 
take  heed,  while  we  acknowledge  our  falvation 
to  be  of  grace,that  we  do  not  pervert  this  doctrine 
to  the  encouraging  of  licentioufnefs,  either  in  our- 
felves  or  others.  To  the  honor  of  God,  and  the 
gofpel  of  his  Son,  we  are  bound  to  confefs,  that 
we  are  faved  by  Grace.  But  furely  it  is  not  to 
his  glory,  nor  to  the  honor  or*the  Chriftian  reve 
lation,  to  imagine  that  we  are  faved  by  grace  in 
any  fuch  fenfe,  as  would  render  obedience  to  our 
Saviour's  commandments  unneceffary.  On  the 
contrary,  it  would  be  highly  diihonourable  to 
both,  to  conceive  thus.  Such  an  imagination 
does,  in  effect,  deveft  God  of  his  holinefs,  and 
all  his  moral  perfections.  It  is  to  reprefent  him 
as  giving  men  a  difpenfation  for  indulging  their 
lufts,  by  an  exprefs  revelation  from  heaven. 
For,  in  truth3what  clfc  is  it,  to  aflert  that  the  gof- 

pe! 


Of  Salvation  by  Grace. 

pel  is  a  difpenfation  of  grace,  in  fuch  a  fenfe,that 
even  thofc  who  live  and  dye  in  their  fins,  are  not 
excluded  by  the  terms  of  it,  from  the  hope  of  im 
mortal  happinefs  ?  And  that  the  gates  of  heaven 
are   fet  open   to  all  thofe   who   believe,  whether 
they  work  righteoufnefs  or  work  iniquity  ?  If  this 
is  not   to  reprefent  God   as  being  indifferent  to 
virtue  and  vice  ;  if  it  is  not  to  abufe  his  grace,and 
turn  it   into  lafcivioufncfs  ;  if  it  is  not  to  make 
Chrift  the  minifter  of  fin,  rather  than  the  Saviour 
of  men  from  it  *  it  will  be  impofilble  to  fay  what 
is   really   fo  -,  yea,    that   any  thing  can   be  fo. 
Ncr   can  there  be  a   greater   difhonor   done   to 
Chriftianity,    than  is  done  to  it  by  thofc  who 
reprefent  it  in  this  light. 

SUPPOSE  one  of  the  wifer  fort  of  'Pagans ',  who 
had  a,s  yet  never  heard  any  thing  concerning  the 
gofpcl  of  Chrift,  mould  have  an   account  givea 
thereof  tq  this  purpofe  ;    "  That  it  was  a  very 
"  gracious  difpeniation,   inafmuch  as   it  did  not 
"  require  in  its  profeflbrs,   fincere  piety,  and  the 
^  practice  of  virtue,   as  abfolutely  ncceflary  to 
"  their   being  happy  after  death  ;,    but  only  re- 
*'  commended  thefe  things  as  being  decent,and  a, 
<c  proper  way  of  exprefiing  ourgratitgde  toGod  ; 
"  and  that  the  mod  vicious  men,  provided  they 
*c  hear  and  believe  this  revelation. trufting  intirely 
*.*  to  the  righteoufnefs  and  obedience  of  Him  whofc 
<c  name  it  bears,  mould  certainly  obtain   eternal 
J5  life ;  "   What  would  fuch  an  intelligent  P^an 

naturally 


Of  Salvation  by  Grace.  125 

naturally  conclude  ?  Certainly  that  this  preacher  SERM. 
of  free  Grace  was  befide  himfelf  •,  or*  which  is  ftill  V. 
v/orfe,  that  he  was  a  very  abandoned  rnan,  and 
not  only  vicious  himfelf  but  dtfiroi-s  to  corrupt 
others  by  his  licentious  doctrine.  He  would  not 
believe  that  the  religion*  of  which  fuchan  account 
Was  given  him,  was  really  a  revelation  from  hea 
ven  \  but  would  very  naturally  and  juftly  con 
clude  it  was  the  invention  of  fomc  wicked  man^ 
or,  at  beft  the  dream  of  a  weak  one.  But  yet  I 
am  bold  to  fay,  that  this  is,  and  mufl  be,  the 
account  given  of  Chriftianity,  by  all  thofe  who 
deny  the  neceflity  of  obedience  thereto,  and  of" 
perfonal  righteoufnefs  •,  and  who  infer  from  the 
doctrine  of  our  being  faved  by  grace,  that  we 
may  be  faved  without  goodnefs.  Take  heed 
therefore,  my  Brethren,  left  any  man  deceive  you, 
and  left  you  deceive  your  ownfdves,  with  vain 
empty  words,  and  falfe  hopes.  **  Be  ye  doers 
of  the  word,  and  not  hearers  only."  And  reft 
allured*  that  Tihat  doctrine  which  teaches  that 
men  may  obtain  falvation,  without  ceafng  te  do 
vvil^  and  learning  to  do  well  \  with-  u  yielding  a 
fincere  obedience  to  the  laws  of  Chriftianity  ;  (that 
Ikat  doctrine,  I  fay)  is  not  fo  properly  called  a 
DOCTRINE  OF  GRACE,  as  it  is,  a  DOCTRINE 
OF  DEVILS. 


SERMON 


SERMON     VI 


Of  Miftakes  concerning  being  found 
in  Chrift,  not  having  our  own 
Righteoufnefs,  dfc* 


JAMES  I.   21,   22. 

luA  T  apart  all  filthinefs  and  fuperfluity  of 

naughtinefs,  and  receive  with  meeknefs  the 

ingrafted  "word)  'which  is  able  to  fave  your 

fouls.     But  be  ye  doers  of  the  'word,  and 

not  hearers  only,  deceiving  your  oivnfelves* 

AMONGST  other  Things,  the  neceffity 
of  our   being  doers  of  the   word, 
and  not  hearers  only,    in  order   to 
our  obtaining   the  falvation   revealed   in 
the  gofpel,has  been  diftinftly  fhown  from 
this  paflage  of  fcripture.     But  becaufc  St. 
James  here  fpeaks  as  if  there  was  at  leafl 
fpaie   danger  of  our   deluding  ourfelyes 

with 


128  Of  being  found 

SB  R  M.  with  an  imagination,  that  obeying  the  gof- 
pel  is  not  really  necefTary  to  t lie  mentioned 
ettd,  in  the  proceeding  difcourfe  I  entered 
upon  a  eonfideration  of  thofe  miftakes 
refpeftihg  this  important  point,int6  which 
many  Chriftians  have  fallen,  even  from 
the  early  days  of  Chriftiahity  ;  and  to( 
which  the  Apoftle  refers  in  fome  parts  of 
this  epiftle.  The  errors  and  delufions 
which  I  here  intend,  refpeft  the  general 
fcheme  of  our  falvation  by  Chrift,and  the 
nature  of  that  covenant  9f  grace,  which 
is  eftabliffied  in  and  by  Him.  Which  er 
rors  and  delufions,  have,  I  fuppofe,  chiefly 
proceeded  from  a  mifconftrudion  of 
tain  expreffions  in  the  writings  of  St. 
And  indeed  St.  Teter  obferved  long 
that  in  the  epiftles  of  this  his  belovedBro- 
ther,  there  were  "  fome  things  hard  to  be 
underflood,  which  they  that  are  unlearn 
ed  and  unftable  tvreft- — unto  their  own 
deftmftion." 

THE  expreilions  wliich  feerri  at  leaft 
as  likely  to  be  thus  wrefted  by  the  un 
learned  aha  unftable,  as  any  other  in  thofe 
epiftles,  are  fuch  as  thefe  ;  That  we  are 
"  faved  by  grace  /'  That  we  muft  be 
"  found  in  Chrift,  not  having  o'ur  oWil 
"  righteoufnefs ;"  and  "  that  we  are  juftifi- 
"  ed  by  faith,without  the  deeds  of  the  law/' 
For  from  thefe,  and  fuch-like  expreffions* 

fome 


in  Chrifty    &c.  129 


fome  have  in  faft  imagined,    that 
nal  righteoufneis,    inherent   holinefs,    or     VI, 
obedience   to   the  Gofpel,  (call  it  which  *~~~v~~m 
you  pleafe)   is  not  really  neceffary  in  oi> 
tder  to  our  acceptance  with  God,   and  to 
our  obtaining  the  falvation  revealed  to  us, 
and  purchafed  for  us,  by  Chrift  :   And  it 
is  to  be  feared,    that  many,  from  age  to 
age,  have   thus   deceived   themfelves  to 
their   own  definition.      Thefe  fcripture 
expreffions   which  have   been  perverted, 
fo  as  to  render  the  commandments  of  God 
of  none  effeft,    and  to  annul  the  obliga 
tions  to  evangelical  obedience,  terminate 
nearly   in  the  fame  point  at  laft.      How 
ever   it  was  propofed   to  confider   them 
diftin&ly  ;  and  to  fhow  how  far  they  are 
from  countenancing   any  fuch  licentious 
do&rines   as  have   been  grounded   upon 
them.    The  former  of  them,  viz.  that  we 
are  "  faved  by  grace,"  was  conlidered  in 
the  laft  difcourfe. 

LET  us  now  proceed  to  a  conflderati- 

on  of  the  feconcl,  refpefting   our   being 

found  In  Chrift ^  &c.    The  pafTage  at  large 

ftands   thus  in  the  epiftle.  *    "  But  what  *^//;>  3 

"-things  were  gain  to  me,    thefe  I  coun-  7> 

"  ted  lofs  for  Chrift ;  yea  doubtlefs,  and  I 

"  count  all  things  but  lofs  for  the  excei- 

"  lency  of  the  knowledge  of  Chrift  Jefus 

"  my  Lord ;  for  whom  I  have  fuffered 

K  "  the 


130  Of  being  found 

SERM.  «  the   lofs  of  all   things,  and  do  count 
VI.     "  them  but  dang,  that  I  may  winChrift: 
And  be  found1  in  him,  not  having  mine 
"  own   righteouihefs,    which    is  of  the 
"  Law,  but  'that  which  is  thro'  the  faith 
*  •  of  Chriii,  the  ri^hteoufnefs  which  is  of 
"  God  by  faith  :  That  I  may  know  him, 
"•'  and  the  power  of  his  refurre&ion,  and 
"  the   fellowihip  of  hi?  l^fferings,  being 
"  made  conformabte  to  his  death." 

THIS  paffage  having  been  made  great 
life -of,  in  order  to  fhow,  that  our  own 
perfonal  righteoiifneis  is  of  little  or  no  ac 
count  in  the  fight  of  God  ;  and  that  the 
righteoufnefs  of  Chriii:,  imputed  to  us, 
and  received  by  faith,  is  the  fole  ground 
of  our  acceptance  with  Him,  I  fhall  con- 
fid  er  it  the  more  carefully  and  dillinftly. 
T  ^/ill  'give  fome  fliort  and  general"  ac 
count  of  Sr  <Taui§  defign  here  :  And  then 
point  out  more  particularly,  both  what 
that  righteouinefs  is  which  he  here  dif- 
claims  and  renounces,  and  what  that 
is  which  he  builds  his  hopes  upon,  and 
glories  in.'  From  whence,  I  doubt  not, 
it  will  appear,  that  he  is  fo  far  from  con- 
tradi'fting  any  thing  which  has  been  faid 
upon  this  fubjeft,  concerning  the  neceffi- 
ly  of  obedience  to  the  Gofpel,  that  he,  in 
j'  afferts  the  fame  thing  himfelf. 

Now 


in   Chrift,  &c.  131 

Now  it  is  to  be  remembred,  and  par-  SERM. 
ticularly  obferved,  for  the  right  under-  VI. 
{landing  of  this  paffage,  that  St. Taul  was, 
both  by 'birth  and  religion,  a  Jew  :  He  had 
been  educated  in  the  principles  and  prac 
tices  of  the  fharifees,  as  he  himfelf  in 
forms  us.  *  He  had  been  fo  zealous  in  this 
way,  as  to  become,  very  early,  a  bitter 
enemy  to  the  name, and  religion  of  Chrift ; 
and  thus  he  continued  to  be,  'til  he  was 
miraculoufly  converted  to  the  Chriftian 
faith,  in  his  journey  to  Damafcus.  And 
the  paffage  quoted  above,  reprefents  to  us 
in  general,  how  entirely  his  fentiments 
concerning  religion,  and  the  way  of  ac 
ceptance  with  God,  were  changed  from 
what  they  had  formerly  been:- — -how 
contemptibly  he  now  tho't  of  many  things, 
in  which,  while  he  was  a  Tharifee,  he 
gloried  in,  and  depended  upon,  as  a 
•fufficient  and  acceptable  righteoufnefs  : — 
how  highly  he  now  accounted  of  Chrift, 
whofe  name  he  was  wont  to  .blafpheme  ; 
and  wrhofe  difciples  he  had  perfecutecl : — 
how  follicitous  he  was  to  attain  to  that 
righteoufnefs  which  the  gofpel  prefcribcs, 
and  to  that  Salvation  which  is  therein  re 
vealed  to  finful  Men.  This  is  the  general 
defign  and  fcope  of  the  paflage  we  are 
considering.  And  furely  a  perfon  newly 
converted  from  Judaijm  to  Cbriftidnity% 
K  2,  from 


Of  b&ing  found 

DERM,  ^rom  a  pcrfecuting "Than fee  to  a  difciple 
of  Je/i's,  may  well  be  fuppofed  to  under- 
value  all  his  former  attainments  in  religion, 
and  to  renounce  all  dependance  upon 
them  for  falvation,  without  being  fup 
pofed  to  undervalue  that  obedience  which 
the  gofpel  requires,or  to  renounce  all  de 
pendence  thereupon  in  the  grand  affair  of 
his  acceptance  with-  God,  and  obtaining 
eternal  Life.  My  meaning  is,  that  it  does 
not  follow 'from  theApoftle's  difclaiming, 
tind  depreciating  the  former  rightepufnefs, 
that  he  muft  difclaim  and  depreciate  the 
latter  alfo.  For  tho'  one  may  be  really 
worthlefs  and  infignificant,  the  other  may 
be  truly  valuable,  and  acceptable  in  the 
fight  of  God.  The  righteoufnefs  of-af  ba 
r/fee,  may  be  contemptible,  and  yet  the 
obedience  of  aChriftian  be  of  great  price, 
and  great  efficacy  with  God.  Unlefs  it 
can.be  fhown  that  the  Apoftle  here  re 
nounces  fome  other  righteoufnefs  than  a 
Tbarijaical  one,  as  that  is  oppofed  to  the 
obedience  and  good  works  of  a  fincere 
Chriftian,  this  paflage  is  not  to  the  purpofe 
of  thole  who  alledge  it  in  order  to  prove, 
that  a  Chriflian's  obedience  is  not  that 
\vhich  entitles  him  to  the  falvation  which 
Chrift  has  wrought  out,  and  which  is  re 
vealed  to  us  in.  his  gofpel. 

LET 


in   Chrift,  &c.  133 

LET  us,  therefore,   as   was   propofed,  SERM. 
inquire   a  little  more    particularly,    what     VI. 
righteoufnefs   that  is,  which'  St.  Taul  re-  v*~^~ 
nounces  ?  whether  it  is  only  the   righte 
oufnefs  of  a  Tharifee,  or   the    obedience 
and  good  works  of  a  Chriftiau  ?  And  for 
the  refblving    of  this  point,    let  us  go  to 
the    precceding  context,  where  he  gives 
us  an  account  of  whgt,  as  a  Je~u   and  a 
Tharifee,    he  had  formerly  valued  himfclf 
upon. 

IN  oppofition  to  the  unconverted  Jews, 
who  relied  upon  their  external  privileges, 
upon  their  circumcifion,  and  other  ritual 
obfervances,  he  fays- — We  are  the  circumci- 
Jton,  'which  Tvorflrip  God  in  thefpirit,  and  re 
joice  in  Chrift  Jefus,  and  have  no  confidence  in 
theflefl,  ver.  3.    As  if  he  had  faid,  "  The 
Jews  vaunt  of  their  being  circumcifed  : 
But  we  .Chriftians,  altho'    we   may   not 
have  externally  received  that  rite,  are  yet 
the  true  fpiritual  feed  of  Abraham,  being 
circumcifed    in  heart,  which  is  the  thing, 
fignified  by  that  outward  fign.     We  are 
more  truly   the    circumcifion,  according 
to  the  fpiritual  meaning  of  the  law,  than 
they   who  glory  only  in  the  vifible  fym- 
bole  of  internal  purity  :  For  we  ferveGod 
in   fpirit  and  in  truth  ;  and  glory  in  our 
relation  to  Jefus  (Thrift,  who   is   the  end 
of  the   law  ;  having   no   dependence  on 
K  3  thofe 


134-  Of  being  found 

thofe  carnal  ordinances,  and  weak4  and 
beggarly   elements,  which  they  who  are 
ftill  zealous  of  the  law,  value  themfelves 
upon."  'Though  I  might  alfo  have  confidence  in 
the  jftc/h.r  If  any  man  thinketh  he  hath  ivhereof 
he  might    trufl   in  the  flefl)^  I  more.  ver.  4, 
q.  d.  "  Think  not  that.  I  fpeak  with  con 
tempt  of  thefe  flelhly  ordinances,  from 
a  principle  of  envy  ;  or  becaufe  I  could 
not   glory  in  the  obfervation  of  them,  as 
well  as  others,  if  I  judged  this  was.  any 
juft  ground  of  confidence.    No  :  If  fucli 
things  might  juftly  be  trufted  in  ;  if  any 
man  whatever  can,  with   reafon,  •  place 
his  .  dependence  upon  things  of  this  na 
ture,  I  am  bold  to  fay  that  I  myfelf ;  can 
do  it  with  as  much  juftice  and  propriety, 
as  any  other  perfon  ;  yea  with  more  than 
the   greater  part    of  thofe   that  do  ib." 
TheApoftle  proceeds  to  explain  himfelf 
in  the  next  words- — Circumcifed  the  eighth 
</ay,  of  the  Jlock  of  Ifrael,  of  the   tribe  of 
Benjamin,  an  Hebrew  of  the  Hebrews  ;  as 
touching'  the  .law,  a  Thar /fee"  ver  5.  q.  d. 
"  You  may. judge  by  what  follows,  wdth 
how'much  more  jiaffice  I  could  glory  in 
'Jerujljh  privileges,  and  legal,  ceremonious 
obfervances,  than  moft  other  perfons,  did 
I  value  myfelf  upon  them.     For  I  was 
circumcifed  exaftly  on  the  eighth  day, 
according  to  the  very  letter  of  the  law ; 

which 


135 

which  'ys  -more  than  -every  Jew  ,  can  S.ERM. 
boaft.  I  defceiided  dire (Sly  irom  the  VI. 
loins  -of  Ifrael-,  :an'd  am  cue  of  the  tribe  of 
Benjamin,  who  was  ib  peculiarly  beloved 
of  our  common  Father,:  I  am  not  a  pro- 
feiyte,  nor  die  ion  of  a  profelyte,  but  a 
natural  born  Jeu>,,a  branch  iprung  up 
from  the  original  ftock  of  the: H cbreii-s  : 
And  I  was  moreover  one  of.  that  feel:, 
which  is  of  the  greatcft  note  and  reputa 
tion  amonglt  the  Jeivs,  the  left  of  the 
•ePfariJees."'frhe  Apoftle  proceeds  with 
the  catalogue  of  his  privileges,  £cc.  Ccn- 
cerning  zeal,  perfccuting  the  church  ;  touch 
ing  the  righteoufnefs  which  is  in  the  laiu, 
bldmekjs.  ver.  6.  q.  d.  "  Nor  was  I  one 
of  the  cold,  iifelefs  profefibrs  of  the 
Jewi/fj  religion  :  So  far  from  it,  that  I 
xdiftinguifhed  myfelf  by  my  zeal  for  it  ; 
yea,  fo  warm  and  fanguine  was  I  in  the 
caufe,  that  I  exerted  myfelf  to  the  utmoft, 
to  beat  down  all  that  did,  or  feemed  to 
Qppoie  it;  and  accordingly  became  a 
violent  perfecutor  of  the  church  ofChrift. 
And,to  fumaip  all  in  one  word,  I  was  fq 
ftricl  an  obierver  of  the  law  of  Mofes,  ac 
cording  to  the- common  way  of  interpre 
ting,  it,  that  110  perfon,  however  critical 
and  zealous,  could  blame  me,  or  tax  me 
with  deviating  from  the  righteoufnefs 
of  it."; 

K  4  Now 


136  Of  being  found 

SERM.  Now  thefe  are  the  things  which'  St, 
Taul  alferts,  gave  him  greater  ground  of 
confidence,  and  glorying  in  the  flefh,than 
moft  of  his  countrymen, who  ftill  adhered 
to  the  law  in  oppofition  to  the  gofpel, 
could  pretend  to  :  Upon  which,  however, 
he  renounces  all  dependence  for  righte- 
oufnefs,  aiid  acceptance  with  God.  But 
it  will  be  proper  to  inquire  more  parties 
larly  into  the  Apoftle's  meaning,  in  the 
laft  words  quoted  above,  where  he  fays 
that  he  had  been  blamelefs,  touching  the 
right  eotifnefs  that  Is  in  the  laiv  ;  this  being, 
as  I  apprehend,  a  point  of  considerable 
importance.  By  this,  then,  I  think  he 
jnuft  intend  one  or  the  other  of  the  three 
things  following  :  Either, 

1.  THAT   he  had  been,   in  the  moft 
ftrift  and  proper  fenfe,  perfect  and  lin- 
lefs:  Or, 

2.  THAT  he   had   been    blamelefs 
and    perfect   in  a  lower  and  lefs  proper 
fenfe  i  as  other  good  men  under  the  law 
•were  faid  to  be,  notwithftanding   fome 
deviations  from  their  duty  :  Or, 

3.  THAT  he  had  been  blamelefs  with 
relation  to  the  ceremonial  part  of  the 
law  ;  which  it  feems,  the  Jews  of  that 
corrupt,  degenerate  age,generally  efteem- 
ed  the  moft  excellent,  and  chiefly  gloried 
in. 

THE 


in   Chrift)   &€*  337 

THE  righteoufnefs  which  the  apoflle  STSRM. 
here  intends,  whatever  it  be,  he  certain-     VL 
ly  difclaims  as  an  infufficient   ground  of 
truft  and  dependence,  in  the  next  words. 
• — 'But  what  things    were  gain,  to  me,    thofe 
I  counted  loft  for  Chrift.     The  connecti 
on    plainly  (hows,    that  he   contemned 
and  difpifed  all  his  former  righteoufnefs, 
in  comparifon  of  that  which  is  of  God 
by  faith. 

Now  we  may  be  very  certain  that  the 
Apoftle  is  not  to  be  underftood  in  the 
firft  fenfe  mentioned  :  He. does  not  mean, 
that  he  had  perfectly  kept  the  whole  law 
of  MOSES,  in  its  greateft  extent  and  lati 
tude.  For  ( i )  it  is  generally  acknpw- 
ledged  by  Chriltians,  that  that  law  com- 
prehends  the  law  of  nature,  as  well  as  the 
law  of  ceremonies,  and  carnal  ordinan 
ces  :  In  which  latitude,  our  Saviour  him- 
felf  expounds  it.  (2)  St.  *?#/// himfelf  fays 
exprefsly,  in  his  epillle  to  the  Romans, 
that  all,  Jews  as  well  as  Gentiles,  have  fin 
ned  •  that  all  the  wrorld  is  become  guilty 
before  God  ;  and  that  every  mouth  mull 
be  (lopped.  In  which  places  he  cannot 
be  fuppofed  to  fpeak  exclusively  of  him- 
felf.  (3)  We  divers  times  find  him  la 
menting  the  fins  which  he  had  commit 
ted,  while  he  was  in  his  Jewifh  ftate ; 
particularly  that  ofperfecuting  the  church 

of 


138  Of  being  found 

SE  RM.  of  Chrift,  (4)  If  he  had  been  perfect  in 
VI.  this  fenfe,  he  could  not  have  undervalued 
fuch  a  righteoufnefs,  or  needed  any  other. 
For  a  perfect  righteoufnefs  is  undoubtedly 
fufficient  for  any  man  :  And  the  language 
of  the  law  itfelf  is,  "  That  the  man  that 
doth  thefe  things,  (hall  live  in  them." 
From  thefe  confiderations,  not  to  mention 
any  more,  it  is  evident  that  St.  *P au /,  by 
his  having  been  blamelefs  touching  the  righ- 
teoujn'efs  ivhich  is  in  the  laiv,  could  not  in 
tend  that  he  had  perfectly  obeyed  the  law 
in  its  utmoft  'latitude  and  rigor. 

IT  remains,  therefore,  that  he  is  to  be 
underftood  either  in  the  fecond  or  third 
lenfe  mentioned  :  i.  e.  That  he  had  been 
blamelefs  and  perfect,  as  other  good  men 
under  the  law,  were  faid  to  be,  not- 
withftanding  fome  deviations  from  it  : 
Or  that  he  had,  with  the  greateft  pun6hi- 
ality,  obfervcd  the  ritual  part  of  it,  as 
contradiftinguifhed  from  the  moral.  Let 
us  confuler,  which  of  thefe  things  he  in 
tends.  And  that  he  is  to  be  underftood 
5n  the  laft  mentioned  fenfe,  will,  I  think, 
appear  very  probable  at  leaft,  from  the 
following  confiderations. 

i.  IT  does  not  appear  from  St.  Taitl's 
ftory,  as  we  have  it  in  the  new  teftament, 
that  he  was  really  a  good  man,  antece 
dently  to  his  converfion  to  the  faith  of 

Chrift  ; 


c. 


Chriil  ;  or  that  he  had  any  righteoufnefs  S-fcfcM.'- 
beiidcs  that  which  was  proper  to  his  feel,     VI. 
i  as  ^Pharifee*  And  how  much  this  righte-  \ 
\  oufnefs  eoniifted  in  outward  formalities, 
j  and  ceremonious  ufages  ;how  little  of  good  < 
morality  went  into  the  compofition  of  a 
*P  bar  fee's  righteoufhefs  ;    how   far  it  fell } 
,  ihort  of  that  fin'cere  piety  and  undiffem- 
1  bled  virtue,  which  was  eflential  to  a  right- , 
cous  character,  even  under  the  law  of 
Mo/es,  no  one  can  be  ignorant,  who  has 
read  the  gof pels  with  due  attention.  That 
which    our  Saviour  terms,  The  rrghteouf- 
nefs'nf  the  firlbcs  .and  ^P'bari fees,  did  not  in 
clude  in  it  real  fanctity  of  heart  and  man 
ners  ;  fuch  as  good  men  under  the  law 
were  the  fubjecls  of.  If  it  had,:  he  would 
not  furely  have  told  us,  that  except  our 
righteoufnefs  exceeds  it,  we  .cannot  enter 
into  the  kingdom  of  Heaven  :  For  it  will 
not,  iprefumey.be  doubted  but  that  all 
truly7- pious  and  holy  men,  whether  under 
the  legal  or  evangelical  difpenfation,  fhall 
not  actually  be  admitted  into  that  king 
dom  hereafter;     How  does  it  appear,  that- 
the  Apoftle  was  a  better  man  than  thofe 
of  his  feet   generally  were  ;  who,    as  is 
plain  from  our,  Saviour's  account  of  them, 
were  not  only  imperfect,  as  the  beft  men 
arc  in  this  world  ;    but  deftitute  of  that 
righteoufnefs  which  is  attainable  ;  and  of 

which 


*4°  Of  being  found 

DERM,  which  many  good  men  under  the  law 
were  actually  the  fubjefts  ?  It  is  not  very 
eafy  to  reconcile  the  luppofition  of  Saul's 
being  a  good  man,  with  the  known  fa£t 
of  his  being  fo  bitter  a  perfecutor  of  the 
church  ;  and  his  continuing  to  breath  out 
threatenings  and  flaughter  againft  it,  for' 
fo  long  a  time  together.  To  defire  to  do 
the  will  of  God,  is  effential  to  the  charac 
ter  of  a  good  man  :  And  our  Saviour  had 
faid,  That  "  if  any  man  would  do  his  will, 
"  he  fhould  know  of  his  do&rine  whether 
"  it  were  of  God,  or  whether  he  fpake 
"  ofhimfelf/'  Caniteafily  be  fuppofed, 
then,  that  Saul,  had  he  been  really  a  good 
and  uprigat  man,  could  have  been,  for 
fo  long  a  time,  under  a  miftake  in  this 
matter  •  and  been  fo  outrageoufly  zealous 
as  he  was,  to  extirpate  the  religion  of 
Chrift  ?  I  will  not  abfolutely  deny  the 
pofllbility  of  this  ;  but  yet  think  it  is  very 
improbable.  Befides,  St.  Taul  feems,  in 
fome  of  his  cpiftles,  to  attribute  his  be 
coming  a  good  man,  to  his  becoming  a 
difciple  of  Chrift  ;  particularly  where  he 
fays,  that  it  was  "  the  law  of  the  fpirit  of 
life  in  Chrift  Jefus,  that  had  made  him 
free  from  the  law  of  fin  and  death."  Now 
if  his  converfion  from  fin  to  God,  was  co- 
temporary  with  his  coiiverfion  from  Ju- 
datfm  to  Chriftianity  ;  (which  is  probable 

from 


in-  Chri/1, 

From  the  account  he  gives  of  himfelf)it 
follows,  that  by  the  righteoufnefs  which 
is  in  the  law,  he  muft  mean  only  that 
external,  pharijatcal  righteoufnefs  before- 
mentioned  ;  not  that  internal  and  fanctity, 
of  which  good  men  were  the  fubjects  un 
der  the  mojaic  difpenfation. 

IT  will  perhaps  be  objected,  that  St. 
*Paul  declares  he  verily  tho't  with  himfelf 
that  he  ought  to  do  thofe  things  which 
he  did,  contrary  to  the  name  of  Jefus 
of  Nazareth  ;  that  he  had  lived,  before 
his  becoming  a  Chriftian,  in  all  good 
confcience  towards  God  :  And  that  this 
fuppofes  him  to  have  been  a  righteous 
man,  in  the  qualified  fenfe  of  fcripture, 
antecedently  to  his  converfion  to  the  faith 
of  Chrift.  However  this  feems  not  to  be 
conclufive  and  fatisfaclory  :  For  there  are 
lioubtlefs  many  wicked  men  who  a<5t  con- 
fcientioufly,  efpecially  in  the  bufinefs  of 
perfecution,  when  their  heads  are  heated 
with  religious,  party-difputes,  and  their 
hearts  bum  with  a  falfe  zeal.  Men  may 
acl  confcientioufly,  for  the  time,  in  things 
of  this  nature,  and  indeed  in  almoft  all 
others  ;  and  yet  not  be  truly  good  and 
virtuous.  When  our  Saviour  tells  his  dif- 
ciples  that  ' 5  the  time  would  come, when 
"  whofoever  killed  them,  would  think 
"  tbathedidGodfervice-"  I  fuppofe  none 

imagiue 


-14.1 


Of  being  found 

SEEM,  imagine  that  he  means  good  and  virtuous 
men  would  do  thus,  merely  becaufe  they 
are  fuppofed  to  aft  confcientioufly  towards 
God,  thinking  they  do  fervice  to  him. 
No  ;  The  obvious  fenfe  is,  that  men  of 
corrupt  minds,,  and  destitute  of  the  truth, 
would  be  •  fo  infatuated,  fo  blinded  with 
bigotry,  and  enmity  againft  the  gofpe!, 
that  they  would  perfecute  even  to  death, 
the  preachers  and  profeflbrs  of  it,  not  on 
ly  without  pity  and  remorfe,  but  even 
with  a  firm  perfwafion  that  they  were 
difcharging  their  duty  to  God  ;  i.  e.  with 
a  good  conscience  towards  Him.  It  is  not 
therefore  implied  in  what  the  Apoftle  fays 
.of  hiinfelf,  that  he  had  been  a  truly  right 
eous,  good  man.  It  does  not  necef- 
larily,  or  naturally,  amount .  to  any  thing 
more  than  this,  all  circumftances  being 
confidered  ;  viz.  That  he  had  been  zeal 
ous  in  the  religion  he  profeffed  ;  a  con- 
ieientious  obferver  of  the  law,  as  interpre 
ted  by  the  Tharifees  ;  and  that  when  he 
.was  embruiag  his  hands  in  the  blood  of 
the  innocent,  he  was  fo  far  from  doing 
what  he  knew  to  be  finful,  that  he  fol 
lowed  the  dictates  of  a  miftaken  con- 
fcience.  All  which  is  rather  an  evidence, 
that  the  light  within  him  was  then  dark- 
nefs,  and  that  he  was  depraved  to  great 
degree/  than  that;  he  .was  really  the  pious 

man, 


in  Chrift,  &c.  143 

man,  and  ftrlcl  moral'/ ft,   which  ib me  fup-  SERM. 
jpofe  him  to  have  been.  VI. 

2.  THAT  the  Apqftle  is  not  to  be  un-  ' 
derftoqd  as  aliening  that  'he.  had  been  a 
careful  obferver  of  the  moral  part  of  the 
law,  appears  from  hence.  He  is  here 
arguing  againft  the  Jews  ;  and  evidently 
fpeaks:of  the  righteoufnefs  which  is  in  the 
law,  according  to  the  notions  and  inter 
pretations  thereof,  which  generally  pre 
vailed  amongft  them  :  He  reafons  with 
them,  -or  rather  againft  them,  upon  their 
own  principles,  in  order  to  confute  them 
the  more  effectually.  And  is  it  not  ma- 
nifeft  from  the  new  teftament,  that  the 
righteoufnefs  which  the  Jews  of  this  time, 
especially  the .Tbarifees,  laid  the  greateft 
ftrefs  upon,  and  chiefly  gloried  in,  was  a 
mere  ceremonious,  or  ritual  righteouf 
nefs  ?  a  righteoufnefs,  which  had  little  or 
no  concern  with  their  hearts  -r-J  morals? 
This  was  evidently  the  cafe.  And  it  is 
much  the  moil  natural  fuppoiltion,  that 
St.  *Paid  here  ufes  tLcfe  terms,  [the  right 
eoufnefs  which  is  in  the  Law]  in  the 
jcivij/y  fenfe  of  them ;  intending  fuch  a 
righteoufnefs  thereby,  as  thefe  words 
would  have  iurnified  in  the  ^  mouth  of  a 
common;  .  Ir  was  not  directly  to 

his  purpofe,   to  u^o  them  in  any  higher, 
or  more  exalted,  feafe, 

3.  THIS 


146  Of  being  found 

3.  THIS  is  farther  evident,  "  Becaufe 
he  fpeaks  of  fuch  a  righteoufnefs   as 
was  reckoned  matter  of  confidence  in  the 
flefo  '>  which  is  his  way  of  defcribing 
"  the  pofitive  part   of  the  Mojalc  law, 
"  which  was  of  a  carnal  nature,  related 
"  to,  and  affecled  the  flefh  ;  whereas  the 
"  moral  righteQufnefs  therein    required 
"  was  HQtflefhly  ;  nor  is  it,  that  I  remem- 
"  her,  ever  fpoken  of  as  fuch."  * 

4.  THE  particular  things  which  the 
Apoftle  enumerates  in  this  paiTage,  as  giv 
ing  him  greater  reafon  of  confidence  and 
boalling,  than  many  others  could  pretend 
to,  are  all  relative  to  the  Jews,  and  the 
mofalc  oeconomy  ; — -his  lineal  defcent  from 
Abraham,  circuinctjlon^  &c.  He  does  not 
ib  much  as  hint  at  any  particular  branch 
of  true  moral  righteoufnefs,  which  he 
could  juftlv  b  y  claim  to,  unlefs  his  perfe- 
cuting  zeal  can  be  looked  upon  as  fuch. 
Now  if  the  Apoftle  had  really  intended  to 
reprefent  himfelf  as  a  pious,virtuous  man, 
antecedently  to  his  becoming  a  Chriftian, 
can  it  be  fuppofed  that  he  would  have  in- 
ilanced  only  in  his  Jewifo  privileges,  and 

things 

*  ViJ.  Mr.  Pt-ircis  notes  in  Lcf,  Hov»  much,  or  how  lit 
tle,  I  have  been  beholden  to  this  learned  Commentator, 
in  other  parts  of  this  diicourie,  where  I  have  not  ex- 
prefly  mentioned  him,  may  be  eafily  feen  by  thofe  who 
think  it  worth  while.— — • 


in  Chrift)    &c.  145 

things  of  a  ceremonious,  external  nature?  SERM. 
Is  it  not  much  more  natural  to  fuppofe,     VI. 
that  he  would,  in  this  cafe,  have  inftan- 
ced  in  the  great  and  important  precepts 
of  the  moral  Law,  which  he  had  care 
fully  obferved  ?  He  certainly  knew,    at 
the  time  of  his  writing  this  epiftle,  what 
ever  he  did  before,  that  the  keeping  of 
thefe  latter  commandments,    was  much 
more  commendable,  and  acceptable  in  the 
light  of  God,  than  the  things  of  which 
he  fpeaks ;  but  yet  wholly  omits  them. 
This  is,  I  think,  a  plain  demonflration, 
that  by  his  having  been  blamelefs   touch 
ing  the  righteoufnefs  which  is  in  the  law> 
he  means  no  more,  than  that  he  had  kept 
the  ceremonial  law  with  the  utmoft  pre- 
cifion  and  exaftnefs ;  fo  as  to  Hand,  in 
that  refpeft,  at  leaft  upon  an  equal  foot 
ing  with  any  of  his  countrymen. 

5.  IF  by  the  righteoufnefs  that  is  in 
the  law,  the  Apoftle  had  intended  the 
moral  purity  and  good  works  required 
thereby  ;  it  is  not  fuppofeable  that  he 
would  have  fpoken  of  it,  in  the  verfes 
immediately  following,  in  fuch  ilrong 
terms  of  contempt  as  he  does  ;  faying 
that  he  counted  it  lofs  and  dung.  Indeed 
he  often  fpeaks,  in  other  places,  of  the 
moft  compleat  righteoufnefs  of  the  beft 
men,  as  imperfect  ;  as  attended  with 
fome  faults  and  failings  ;  and  therefore 
L  iu- 


Of  being  found 

SERM.  infufficient  to  juftify  them  before  God, 
according  to  the  rigor  of  law  :    But  this 
is  a  very  different  thing,    from  ftyling 
.  fuch  a  righteoufneis  lofs  and  Jung  :    Nor 
do  the  fcriptures  any  where   authorife 
our  fpeaking    of   the  moral   virtues  of 
good   men  in   fuch   contemptuous  lan 
guage.      This  is   inconfiftent    with  the 
whole  fpirit,    and  the  conftant  language 
of  fcripture  ;    wherein  the  moral  virtues 
of    good    men    are    always    mentioned 
with  honor,   and  the  higheft  epithets  of 
commendation.     But  if  we  fuppofe  the 
Apoftle  intends  only  thofe  Jewijh  privi 
leges,    and  that  ceremonious  righteouf 
neis,  wherein  the  'Pharifees  chiefly  truft- 
ed,    without  any  reference  to  the  weigh 
tier  matters  of  the  law  •  it  will  be  eafy  to 
account  for  his  fpeaking  of  fuch  a  righte- 
oufriefs  in  the  manner  he  does.     This 
.  righteoufneis,    not  containing  in  it  any 
'thing  truly  good,    but  confining  merely 
in  the  form  ofgodlinefs  without  the  power, 
might  be  fitly  enough  compared  to  dung, 
or  to  filthy  rags  ;    and  renounced   as  a 
Avorthlefs  thing.     But  to  fpeak  in  fuch 
reproachful  language  of  the  moral  virtues, 
which  confift  fummarily  in   the  love  of 
;God  arid  man,    and  an  imitation  of  the 
divine  .perfections  ;%is,  in  itfelf  fo  abfurd, 
fo.aear  to  profanity  and 
"blaf- 


in  Chrifty  &c.  $47 

bkfphemy,  that   I  cannot  think  fo  wifeSERM. 
and  good  a  man  as  St.  ^Paul  could  ever     VI. 
be  guilty  of  it.     He  always  fpeaks  in 
quite  a  different  ftrain  concerning  obedi 
ence  to  the  moral  part  of  the  law  ;  tho', 
as  was  faid  before,  he  aflerts  that  no  man 
has  fo  exaftly  and  perfectly  obeyed  the^ 
law,    as  to   be  juftified  thereby  ;    and 
therefore  admonifhes  us  to  rely  upon  the 
grace  of  God  ia  Chrift  Jefus,  as  reveale4 
in  the  Gofpel,  for  acceptance  with  him. 

FOR  the  feveral  reafons  mentioned,  I 
think  we  may  conclude,  with  a  good 
degree  of  certainty,  that  when  the  A- 
poftle  declares  he  had  been  "  blamelefs 
touching  the  righteoufnefs  that  is  in  the 
law",  his  meaning  is  not,  that  he  had 
been  finlefs  ;  nor  even  that  he  had  been 
a  ftrift  obferver  of  the  moral  part  of  the 
law,  fo  far  as  is  confiftent  with  common 
human  frailty  :  But  only,  that  he  had 
been  righteous  in  the  pharifaical  fenfe  of 
the  word  ;  that  he  was  poflefled  of  the 
righteoufnefs  which  that  feft  trufted  in  ; 
which  gave  them  confidence  in  the  flefh  ; 
and  which  coniifted  almoft  wholly  in  cer 
tain  external  privileges,  and  ceremonious 
ufages  ;  as  appears  fully  from  the  new- 
teftament,  particularly  from  the  following 
pafTages— "  The  *Pharifees  and  all 
Jews  except  they  walh  their  hands 
L  a 


148  Of  being  found 

SERM.  n0t> — And  many  other  things  there  be, 
which  they  have  received  to  hold  ;  as 
the  wafhing  of  cups  and  pots,  and  brazen 
veflels  and  tables"- — •  "  Woe  unto  you, 
Scribes  and  Tbarifees,  hypocrites  ;  for  ye 
tythe  mint  and  anife  and  cummin,  and 
negle&  the  weightier  matters  of  the  law" 
• — •"  Ye  make  clean  the§  out-fide  of  the 
cup  and  the  platter  ;  but  within  are  full 
of  extortion  and  excefs — Ye  are  like  un 
to  whited  fepulchres,  which  indeed  ap 
pear  beautiful  outward  ;  but  are  within 
full  of  dead  mens  bones  and  all  unclean- 
nefs  :  Even  fo  ye  appear  righteous  unto 
men  ;  but  within  ye  are  full  of  hypocrify 
and  iniquity" — "  Ye  make  void  the  law 
of  God  thro'  your  traditions."- — -Thefe 
paflages  give  you  a  true  Idea  of  the  reli 
gion  chiefly  in  vogue,  in  the  days  of  our 
Saviour  and  his  Apoftles  ;  I  mean  a- 
mongft  the  Jews,  efpecially  the  feft  of 
the  Tkarijees,  that  ftrait  Jeff,  to  which 
St.  Taitl  fays  he  belonged.  And  this  is 
manifeftly  the  righteoulhefs  which  this 
Apoftle  intends  in  the  paflage  we  are 
coniidering  ;  which  he  calls  the  righfeouj- 
nefs  that  is  in  the  laiv  •  and  his  oivn  rigbte- 
ffufoejs.  This  is  that  righteoufnefs  which 
he  once  depended  upon,  accounting  it 
g$&  to  him  ;  and  which  he  afterwards 
renounced,  accounting  it  no  better  than. 

lofs 


in   Chrift^  &c.  149 

lofs  and  Jung,  in  comparifon  of  the  rigbte-  SERM. 
oufnefs  'which  is  of  God  by  Faith.     Nor  can      VI. 
there  well  be  a  greater  perverfion  of  his 
meaning,  and  true  defign,  than  to  repre- 
fent  him  as  fpeaking  in  this  manner  con 
cerning  that  real  holinefs  and  moral  good- 
nefs,  by  which  *men  are  made  like  to  the 
bleffed  God  himfelf. 
,    LET    me  make  one  fhort   reflection 
here  before  I  proceed  any  further.    Since 
it  is  plain  that  the  Apoftle,    by  his  own 
righteoufnefs,  which  he  renounces  in  fuch 
ftrong  terms  of  contempt,  means  only  his 
Jewijh  priviledges,  and  an  external  phari- 
faical  righteoufnefs  ;  this  fhows  the  abfur- 
dity  of  applying  what  is  here  faid  to  the 
virtues  and  good  works  of  Chriftians ;  of 
thofe  Perfons  who  live  under  the  Gofpel- 
difpenfation,  '  and    pradically    conform 
themfelves  to  it.    Such  perfons,  are  often 
told,  that  they  muft  have  no  dependency 
upon  their  own  righteoufnefs,  their  virtues 
and  good  works  ;  that  this  righteoufnefs, 
is  no  better  than  dung,  &c.     And  all  this 
loofe,  irrational  kind  of  talk,  is  pretended 
to  be  grounded  upon,  and  fupported  by, 
the  doftrine  of  St.  Taul ;  particularly  in 
the  paflage    now    under  confideration. 
Whereas  it  is  very  manifefl,that  this  great 
Apoftle  had  not  the  lead  reference  to  the 
good  works  of  Chriftians  ;   nor  even  to 
L  3  the 


the  moral  duties  required  by  the  law  of 
Mofes  ;  but  only  to  that  fuperficial,  cere- 
monious  righteoufnefs,  in  which  the  Tha- 
rifees  were  wont  to  truft  and  to  glory  ;  a 
righteoufnefs  altogether  different  from, 
arid  inferior  to,  that  which  is  intended 
by  thofe,  who  fo  zealoufly  warn  us  not 
to  have  any  dependence  upon  our  obedi 
ence  to  Chrift's  commandments  ;  fo  total 
ly  different  from  it,  that  no  argument  can 
be  drawn  from  one  to  the  other.  And 
how  well  foever  thofe  may  mean,  who 
apply  what  the  Apoftle  fays  concerning 
his  own  righteoufnefs,  while  he  was  a 
perfecutingy/^r/y^,  to  evangelical  obedi 
ence  ;  it  is  demonftrable  that  they  grofly 
wreft  his  meaning  ;  and  inftil  very  falfe 
and  pernicious  notions  of  religion  into 
the  minds  of  Chriftians. 

BUT  to  proceed  :  Having  feen  what 
the  apoftle  here  intends  by  his  own  righ 
teoufnefs,  the  righteoufnefs  which  is  /"»,  or 
of,  the  laiv  ;  and  which  he  difclaims  as 
being  of  little  or  no  value  ;  let  us  now 
inquire  what  it  is  which  he  oppofes 
thereto  ;  and  in  which  he  trufts  and 
triumphs. 

Now  he  tells  us,  that  he  defpifed  his 
CXvn  former  righteoufnefs  ;  and  account 
ed  it  as  lofs  and  dung,  for  [or  in  compa- 
rifoa  of]  the  excellency  of  the  knowledge  of 

Cbrfi 


in 


Cbriftj 


Chrift  Jefus  his  Lord  :  —  that  he  tnight  win  PERM. 
Chrift)    and  be  found  in   bim—h&ving  the  ,    VI. 
right  eonfnej}    which   is     thro    the  faith  of  ' 
Chrift  ;  the  rightcoitfnefs  'which  is  of\God  by 
faith  ;  that  he  might  know  him,  and  the  pow 
er  of  his  refurre&ion^    and  the  fellow  flip  of 
his  fufferingS)    being  ma$e  conformable  unto 
his  death—The  feveral  things  here  men 
tioned,  the  Apoftle  oppofes  to  his  former 
righteouihefs,    while  he  was  a  Tbarifee. 
Let  us  Gonlider  them  diftin&ly,  that  we 
may  fee,    whether  they  do  i^ot  comprife 
in  them  obedience  to  the  gofpel  ?    and 
confequently,    whether  the  Apoftle  does 
not  rather  oppofe  his-  -own  righteoufnefs> 
which  was  of  the  laiu,    to  evangelical  pu 
rity  and  bolinefsi  than  to  the  righteoufnefs 
of  Chrift  imputed  '? 

TH  E  firft  thing  he  mentions  is,  the  ex 
cellency  of  the  knowledge  of  Chrift  Jefus  his 
Lord.  By  which  knowledge,  if  he  di 
rectly  intends  nothing  more  than  a  gene 
ral  fpeculative  knowledge  of  Chrift,  and 
the  gofpel-difpenfation  ;  yet  this  will 
make  nothing  againft  the  worth  and  im 
portance  of  evangelical  obedience.  But 
if,  as  it  is  moft  probable,  he  means  what 
fome  call  a  praaical  experimental  know 
ledge  of  Chrift  ;  or  fuch  a  knowledge  as 
is  productive  of  obedience  to  his  com 
mandments  ;  then  this  is  not  only  no  ob- 
L  4  jedion 


$52  Of  being  found 

SERM.  jedion  againft,  but  d.  direft  confirmation 
VI.  of,  what  has  been  faid  upon  this  point. 
'  For  the  Apoftle's  fenfe  will  then  be,  that 
he  contemned  his  former,  pbarifaical  righ- 
teoufnefs,  as  worthlefs,  in  comparifon  of 
that  real  purity  and  fanftity,  of  which 
thofe  are  the  fubjefts,  who  truly  know 
Chrift.  And  in  this  complex  fenfe,  the 
knowledge  of  Chrift  is  often  to  be  under- 
flood  in  the  new  teftament :  /.  e.  it  com 
prehends  both  a  fpeculative  knowledge 
of  him,  and  a  frame  of  mind,  and  an  ex 
ternal  behaviour,  conformable  thereto. 
Thus  it  is  faid,  Hereby  do  we  know  that 
we  know  him,  if  we  keep  his  commandments* 
He  that  faith  I  know  him,  and  keepeth  not 
bis  commandments,  is  a  Lyar  and  the  truth  is 
'not  in  him.  So  it  is  faid  to  be  life  eternal^ 
to  know  the  only  true  God,  and  Jefus  Chrift^ 
whom  he  hath  fent.  This  muft  mean,  to 
know  God,  and  his  only  begotten  Son, 
fo  as  to  love  and  ferve  them,  in  the  man- 
iier  the  gofpel  requires  us  to  do.  For 
furely  it  is  not  life  eternal  to  know  God, 
if  /";;  works  we  deny  him. 

TH  E   Apoftle  adds-— That  I  may  win 
Chrift  -\.    His  meaning  is,  that  he  might 

have 

•f-.  "  StjP<7ft/  here  carries  on  a  very  handfom  and  agrethle 
"  allegory,  in  which  all  the  metaphors  are  taken  from  traders 
?«  or  merchants1'—"  He  feems  here  to  confider  Chrift,  as  the 
"  moil  important  and  valuable  thing,  which  he  was  therefore 
5*  follicitous  to  fecure  to  himfelf."-  _  ^  Mr. Peiru. 


in   Chrift)  &c.  153 

have  Chrift  for  his  Saviour ;  that  he  might  SERM, 
be  interefted  in  the  redemption  wrought     VI. 
out  by  him,    in  conformity  to  that  me 
thod,  and  to  thofe  terms  of  acceptance 
with  God,    which  the    gbfpel   reveals. 
The  expreffion  here  ufed  is  fo  general 
and  indeterminate,-  that  no  argument  can 
be  drawn  from  hence,    either  for  or  a- 
gainft,  what  I  am  now  more  particularly 
endeavouring  to  fhow. 

THE  Apoftle  fubjoins — >and  be  found  in 
him.  The  phrafe  [  being  in  Chriji]  is  u- 
fed  in  a  twofold  fenfe  in  the  new  tefta- 
ment.  Sometimes  it  intends  no  mor£ 
than  an  outward  profeffion  of  his  name 
and  religion  ;  or  being  a  member  of  his 
vifible  Church,  which  is  his  body.  At 
other  times  it  means  being  in  him  as  his 
true  difciples  and  followers  ;  and  intereft 
ed,  by  faith  and  fincere  obedience,  in 
that  faivation  which  he  has  purchafed  for 
all  fucli.  Thus  the  Apoftle  John  explains 
it  ;  "  He  that  keepeth  his  commandments + 
dwelleth  in  him."  And  St.  Taul  himfelf ; 
[Rom.  8.  i.]  "  There  is  therefore  now  no 
condemnation  to  them  which  are  in  Chrift 
Je/us,  who  'walk  not  after  the  flejb,  but  af 
ter  thefpirit"  Agreably  hereto,  it  is  faid 
in  the  apocalypfe,  that  blefled  are  the  dead 
which  die  in  the  Lord — •;  for  they  reft 
from  their  Iabours3  and  their  works  do  fol 
low 


154  Of  being  found 

SERM.  low -them"  From  thefe  feveral  paflages 
VI.  it  appears,  that  to  be  in  Chrift,  in  the 
molt  eminent  and  important  fenfe  of  the 
Phrafe,is  to  be  interefted  in  the  redempti 
on  and  falvation  which  he  has  wrought 
out,  by  keeping  bis  commandments  ;  by 
walking  after  the  fpirit  ;  or  by  doing  thofe 
good  works,  which  are  faid  to  follow  the 
righteous  into  another  world,  when  they 
depart  out  of  this. 

Now  when  the  apoftle  exprefles  his 
ardent  defire,  that  he  might  be  found  in 
Cbrift  ;  it  feems  moft  natural  to  under- 
ftand  him  in  this  latter  fenfe,  i.  e.  as 
wifhing  to  be  found  and  acknowledged 
at  laft,as  one  of  Chrift's  faithful  fervants  ; 
one  of  thofe,  to  whom  the  great  and  pre 
cious  promifes  of  the  gofpel  are  made. 
We  can  fcarce  fuppofe  that  he  would  ex- 
prefs  fo  great  a  follicitude  as  he  here  does, 
to  be  found  in  Chrift,  only  by  an  out 
ward  and  formal  profeffion  of  his  religi 
on  ;  ©r  by  faith  alone,  as  it  is  oppofed  to 
evangelical  obedience.  To  be  found  in 
Chrift  in  this  fenfe  only,he  certainly  knew 
would  avail  him  nothing  at  the  laft  day. 
And  if  we  underftand  him  in  the  other, 
as  we  ought  undoubtedly  to  do  ;  furely 
there  is  nothing  here  which  looks  like 
difparaging,  or  undervaluing,  the  virtues 
and  good  works  of  Christians ;  or  which 

intimates 


Ghrift,  &c.  155 


intimates  that  the  Apoftle  difclaimed  all 
truft  and  dependence  upon  his  living  in  VI. 
obedience  to  Chrift's  laws*  His  words 
imply  the  direft  contrary  :  viz.  that  he 
earneftly  defired  to  be  a  faithful  and  o- 
bedient  fervant  of  Chrift,  as  the  only  way 
of  obtaining  falvation  by  him. 

THE  Apoftle  goes  on-  —  Not  having 
mine  own  righteoufnefs^  -which  is  of  the  law  ; 
but  that  which  is  thro  the  faith  of  Chrljl  ; 
the  righteoufnefs  of  God  by  faith,  What  he 
means  by  his  own  righteoufnefs,  which 
was  of  the  law  ;  has  been  particularly 
fhown  above  ;  viz.  his  Jewifh  priviledg- 
es,  and  his  ftrid  adherence  to  the  cere 
monial  part  of  the  law,  according  to  the 
cuftom  of  the  Tharifees.  So  that  the  in 
quiry  now  is  only,  what  St.  *Paul  intends 
by  the  righteoufhefs  which  is  thro  the  faith 
of  Chrift,  the  righteouihefs  which  is  of 
God  by  faith  ;  and  which  he  oppofes  to 
that  righteoufnefs  of  the  law,  on  which 
he  had  formerly  relied. 

Now  by  this  he  may  poffibly  mean, 
that  real  holinefs  of  heart  and  manners. 
which  is  the  genuine  effeft  of  faith,  or 
faith  in  Chrift,  and  in  God  thro'  him. 
Agreable  to  this  interpretation,  we  read 
of  faith  that  worketh  by  love,  that  over- 
cometh  the  world,  and  the  like.  And  e- 
tangelical  righteoufnefs,  or  that  holinefs, 

the 


Of  being  found 


SERM.  f^e  root  anj  principle  of  which  is  faith  ; 
as  it  might  be  properly  enough  termed 
the  righteoufnefs  which  is  thro'  the  faith 
of  Chrift,  or  the  righteoufnefs  of  God  by 
faith  ;  fo  it  might,  with  -equal  propriety,  ' 
be  oppofed  to  JeWift*  priviledges,  and  an 
external,  pharijaical  conformity  to  the  law 
of  Mofes.  And  this  righteoufnefs  might 
be  faid  to  be  of  God,  in  contradiftinftion 
to  the  other,  either  becaufe  it  is  that  righ 
teoufnefs,  whifh  He  has  prefcribed  and 
required,  and  promifed  to  accept  ;  or  be 
caufe  it  is  attained  by  grace  and  help  de 
rived  from  Him.  And  if  we  underitand 
the  Apoftle  thus,  as  many  do,  not  with 
out  fome  appearance  of  reafon  ;  this  paf- 
fage  will-  furely  make  directly  againft 
thofe,  whofe  practice  it  is  to  fpeak  con- 
temptuoufly  of  Chriftian  obedience  ;  and 
to  reprefent  it  as  being  of  no  efficacy  to 
wards  procuring  Acceptance  with  God, 
and  eternal  life.  Nor  does  this  interpre 
tation  render  the  obedience  and  atone 
ment  of  Chrift  needlefs  ;  for  it  is  only 
thro'  him,  that  our  imperfeft  righteouf- 
iiefs  is  accepted  and  rewarded. 

However,there  is  another  interpretation, 
which  feems  rather  more  agreable  to  the 
doftrine  and  language  ofSt.Tau!  in  other 
places  ;  and  which  is,  I  think,  to  be  prefer 
red  accordingly.  By  righteoufnefs  here,  I 

underftand 


in  Crift)  &c.  157 

understand  not  any  holinefs  or  good  works  SERM 
of  men  ;  any  obedience  which  Chriftians 
perform  ;  but  pardoning  mercy,  accep 
tance  and  juftilication,  with  God  ;  as  the 
fame  word  is  fometimes  ufed.  J  Of  fuch 
pardoning  mercy,  or  juftification  unto 
life,  we  become  the  objects,  by  faith  in 
Chriff,  or  by  the  gofpel  of  Chrift,  in  op- 
pofition  to  the  law.  For  it  is  elfe- where 
laid,  that  by  the  deeds  of  the  lcrw  no  flefo 
Jhall  be  juftified  ;  becaufe  all  have  finned. 
God"  has  gracioufly  ordained  another  way, 
in  which  tranfgreflbrs  may  be  accepted 
and  juftified  of  him  ;  viz.  thro'  faith  in 
his  Son,  who  is  the  propitiation  for  Sin. 
And  "the  mercy  of  God  thus  revealed  to 
finners  in  the  Gofpel,  is  here  called  His 
rjghtcoufnefs  thro'  faith.  And  God's  ac 
cepting  finners  in  this  way,  is  what  the 
Apoftle  elfe- where  exprefles  by  his  *  im 
puting 

t  In  this  fenfe,  the  Apoftle  Paul  in  particular,    feems  evi 
dently  to  ufethis  term,    Rom.  %.  ZT, 26.     But  now  the 

rigbteoufnefi  of  God  without  the  law  is  fft<inifefttdt  being  witnejf- 
ed  by  tbe  law  and  the  prophets  ;  even  the  rigbteoufnefsof^od 
wbicb  it  byfaitb  of  Jefus  Chrijt,  &c. 

*  I  cannot  but  juft  obferve  here,  that  the  fcripture  teaches 
no  fuch  do6lrine,as  that  of  God's  imputing  tbe  perfeft  rigbteouf- 
xefs  tfCbrifi  tofinnenforjuftification.  If  we  have  recourfe  to 
Romans  4th,where  the  imputation  ofrigbteoufnefs  is  mentioned  ; 
and  which  is,  I  think,  the  principal  paflage,  on  which  the 
Advocates  for  this  do&rine  build/u  is  very  evident  that  the  im- 
futini  of  rigbttoufnefs  is  oppofed  to  the  marking  of  iniquity,  and 

(ignifics 


158  Of  being  found 

pitting  right eoufnejs  without  works  ;  and 
his  counting  faith  for  right  eanfnefs.  But 
then  it  is  to  be  particularly  obferved,  that 
tho'  faith  is  here,  and  in  other  places, 
oppofed  to  the  works  and  righteoufnefs 
of  the  Mofaic  law,  properly  fo  called  ; 
yet  it  is  not  oppofed  to  evangelical  obe 
dience,  as  if  it  was  by  believing  in  Chrift, 
cxclufively  of  fubmitting  to  his  will  and 
commandments,  that  we  are  accepted 
•with  God,  and  intitled  to  eternal  life. 
For  throughout  the  new  teftament,  when 
the  bleflings  of  pardon,  acceptance  with 
God,  and  eternal  life,  are  annexed  to 

faith 


the  fame  thing  precifely,  with  forgiving  ixiwify  * 
tovcnngfin  ;  cr  not  imputing  Jin.  For  thus  it  is  that  David  i» 
there  introduced  as  describing  the  Lleflednefs  of  the  man,  unto 
whom  God  imputcth  righteoufeefs  wichout  works,  faying, 
•*  BlefTed  are  they  whofe  iniquities  are  forgiven,  and  whofe 
•'  fins  arc  covered  :  blefled  is  that  man  unto  whom  the  Lord 
"  will  not  impute  fin."  I  would  not  be  underftood  to  mean, 
thit  it  is  not  in  confideration  of  Chrift's  becoming  obedient  UK!* 
death,  that  thofe  who  believe,  arc  pardonM,  accepted,  and 
treated  of  God  as  tho7  they  were  righteous  :  For  this  is  evi 
dently  the  doctrine  of  the  Gofpel  ;  and  is,  1  fuppofe,  what  is 
intended  when  it  is  faid,  That  "  by  the  obedience  of  Ore, 
many  mail  be  made  righteous."  (Rom.  5.  19.)  Poffibly  fomc 
who  fpeak  of  Chrift's  righteoufnefs  as  being  imputtdto  us,  mtv 
intend  no  more  hereby  than  what  is  exprefled  above  : — with 
Wfhom  I  have  the  happinefs  to  agree,  except  as  to  the  proprie 
ty  of  this  way  of  expr effing  the  matter.  This,  I  humbly  con 
ceive,  is  a  mifapplication  of  the  fcripture  phrafe,  imputing 
rigbteMjnejs ;  and  almoft  unavoidably  leads  many  people  into 
a  mifapprehenfion  of  the  fcripture-doftrine  of  our  pardon  and 
acceptance  with  G-oU,  (hro*  what  pur  Redeemer  has  dcme  *n£ 
Offered  for  us. 


in  Chrijl,  fife.  159 

iaith  ;  faith  either  means  the  gofpel-dif-  SERM. 
penfation  in  general,  as  oppofed  to  the  VI. 
mofaic,  or  elfe  it  is  to  be  taken  in  a  com- 
plex  fenfe,  and  intends  both  believing  the 
gofpel,  and  an  hearty  fubmiffion  and  o- 
bedience  thereto.  Nor  can  it  be  other- 
\vife  underftood,  without  making  the 
fcripture  contradift  itfelf ;  as  will  appear 
more  particularly  in  the  two  following 
difcourfes,  concerning  juft  if  cation  by  faith. 
UPON  the  whole,  the  fenfe  of  the  A- 
poftle  here,  where  he  exprefTes  his  defire 
to  be  found  in  Chrift,  not  having  his  own 
righteoufnefs  ;  but  that  'which  is  thro  the  faith 
ofChrift  ;  the  righteoufaeff  of  God  by  faith  ; 
may  be  taken  in  the  following  para* 
phrafe  :  q.  d.  "  It  was,  and  flill  is,  my 
great  concern  to  be  found  a  true  difciple 
of  Jefus  Chrift  ;  interefted  in  the  mercy 
of  God  thro'  him,  and  intitled  to  the  fal- 
vation  purchafed  by  him  : — -Not  depend 
ing  upon  my  privileges  as  a  Jew  ;  nor 
deliring  to  appear  in  that  legal  ceremoni 
ous  righteoufnefs,  of  which  I  once  tho't 
ib  highly  ;  but  relying  wholly  upon  the 
pardoning  mercy  and  goodnefs  of  God  ; 
which  He  has  now  clearly  revealed  and 
promifed  to  thofe  who  believe  in  his  Son, 
and  obey  his  Gofpel,  whether  they  be 
Jews  or  Gentiles'9  This  I  take  to  be  the 
true  fenfe -and  fpirit  of  St.  2Ws  words. 

And 


1 60     %  Of  being  found 

SERM,  And  if  it  is,  it  is  perfectly  confiftent  with 
VI*     all  that  has  been  faid  in  the  preceeding 
1  difcourfes,  concerning  the  neceffity  of  e- 
v^ngelical  holinefSi 

BUT  the  Apoftle  goes  on — That  I  may 
know  him,  and  the  power  of  his  rejurreclion, 
*ver.  10.  the  former  part.  It  is  needlefs  to 
add  any  thing  here,  concerning  what  the 
Apoftle  means  by  knowing  Chrift  ;  this 
being  no  more,  in  effeft,  than  a  repeti 
tion  of  what  he  had  faid  before,  concern 
ing  the  excellency  of  the  knowledge  of  Chrift 
Jefus  his  Lord.  But  what  does  he  intend 
by  knowing  the  Tower  of  Chrift' s  refurrefti- 
on  ?  This  may  be  explained  by  fuch  paf- 
fages  as  thefe  :  That  Chrift  was  raifed  for 
our  Justification  ;  that  God  has  begotten  us 
unto  a  lively  hope  by  his  refurreftion  from  the 
dead ;  and,  that  every  one  that  hath  this  hope, 
pttrifieth  himfelf,  &c.  The  refurre&ion 
of  Chrift  is  the  great  argument,  by  which 
the  truth  of  the  gofpel  is  eftablifhed  : — • 
that  gofpel,  which  is  the  balls  of  all  our 
hopes  ;  the  charter  of  all  our  privileges  as 
Chriftians  ;  of  our  pardon,  and  title  to 
eternal  life.  And  the  refurreftion  of 
Chrift  being  confiderecl  in  this  light  ;  and 
in  connexion  with  his  fubfequent  exalta 
tion  to  glory,  'to  appear  in  the  prefence  of 
God  for  us  ;  has  a  natural  tendency  to 
quicken  us  .in  running  the  race  of  piety 

and 


n 


virtue  fet  before  us  ;  to  raife  us  from  §E 
the  death  of  fin,  to  newnefs  of  life  ;  and 
to  exalt  our  tho'ts,  to  thofe  things  that  "~~° 
are  above,  ivhere  Chrift  Jttteth  at  the  right 
hand  of  God.  Sentiments  of  this  kind  fre 
quently  occur  in  the  new  teftament.  And 
when  the  apoftle  expreiTes  his  defire  to 
know  the  power  of  Chrift's  refurreftion* 
the  obvious  fenfe  thereof  is,  that  he  might 
experience  the  full  and  proper  efficacy  of 
this  great  doftrine  upon  his  own  heart* 
in  the  confirmation  of  his  faith  in  the  di 
vine  promifes  ;  in  the  elevation  of  his 
hopes  above  this  world,  and  fixing  them 
on  things  unfeen  and  eternal  ;  and  fo  in 
infpiring  him  with  zeal  and  fortitude  and 
patience  in  doing  the  will  of  his  rifen  and 
afcended  mafter  :• — So  that  this  is  no  evi 
dence  of  the  Apoftle's  making  little  or  no 
account  of  perfonal  righteoufnefs  and  ho- 
linefs  ;  but  an  evident  proof  of  the  coii^ 
trary. 

ST.  Taul  fubjoins — -And  the  fellowfhip 
of  his  fujfferings,  being  made  conformable  to 
his  death.  The  fenfe  in  general,  may  be 
this  :  The  Apoftle,  we  know^  lived  iii 
times  of  great  trial  and  perfecution,  being 
in  jeopardy  every  bouri  and  dying  daily.' 
And  his  defire  was,-  that,-  in  all  his  fuffer- 
ings  and  tribulations,  he  might  fuffer  af 
ter  the  manner  that  Chrift  did,  in  the  fame 
M  glorious- 


1 6  2  Of  being  found 

glorious  caufe  of  truth  and  righteoufnefk, 
and  with  the  like  patience  and  reiblution  ; 
that  fo  he  might  have  a  fort  of  communi 
on  and  fellowship  and  participation  with 
him  in  his  fufferings,  and  even  in  death, 
as  well  as  in  life,  be  conformed  to  his  di 
vine  Mafter.  A  paflage  in  his  epiftles  to 
Timothy  may,  perhaps,  illuftrate  his  mean 
ing  here — "  Therefore,  lays  he,  I  endure 
all  things  for  the  Elecls  fake,  that  they  al- 
fo  may  obtain  the  falvation  which  is  in 
Chrift  Jefus,  with  eternal  glory.  It  is  a 
faithful  laying  ;•  if  we  be  dead  with  him, 
we  fhall  alfo  live  with  him  :  If  we  fufTer, 
we  fhall  alib  reign,  with  him."  Agrea- 
chap.  i.  bly  hereto,  he  tells  the  ColoJJlans,  *  "  That 
/er<  24>  he  now  rejoiced  in  his  fufferings  for  them, 
and  filled  up  what  was  behirs  J  of  the  af 
flictions  of  Chrift,  in  his  own  flefh." — 

BUT  thofe  words,  being  m.idc  conforma 
ble  to  his  death,  will  bear  another  con- 
ftrudtion.  The  Apoftle's  meaning  may 
be,  that  he  might  die  unto  fin.  Which 
interpretation  is  countenanced  by  feme  o- 
ther  pafTages  of  fcripture  ;  particularly 
Rom.  Chap.  6  ver.  4,  and  onwards.  And 
becaufe  this  paflage  may  poffibly  be  the 
beft  comment,  both  upon  thefe  words, 
and  thofe  preceeding,  concerning  the 
power  of  Chrift' s  refurreftlon,  I  fhall  beg 
leave  to  give  it  at  large — •"  Therefore  we 

are 


in  ChriJI,  &c.  163 


ate  buried    with  him   by  baptifm 
death  ;    that  like  as  Chrift  was  raifed  up     VL 
from  the  dead  by  the  glory  of  the  Fa-  ' 
ther,    even  fo  we  alfo  fhould  walk  in 
iiewnefs  of  life.     For  if  we  have  been 
planted  together  in  the  likenefs  of  his 
death  :  we  ihall  be  alfo  in  the  likenefs  of 
his  refurre&ion  :  Knowing  this,  that  our 
old  man  is  crucified  with  him,    that  the 
body  of  fin  might  be  deftroyed,    that 
henceforth  we  fhould  not  ferve  fin.     For 
he  that  is  dead,  is  freed  from  fin.     Now 
if  we  be   dead  with  Chrift,    we  believe 
that  we  fhall  alfo  live  with  him  :  Know 
ing  that  Chrift  being  raifed  from  the  dead, 
dieth  no  inore  ;  death  hath  no  more  do 
minion  over  him.     For  in  that  he  died,  he 
died  unto  fin  once  :  but  in  that  he  liveth, 
he  liveth  unto  God.     Likewife  reckon  ye 
alfo  yourfelves  to  be  dead  indeed  unto 
fm  ;    but  alive  unto  God  through  Jefus 
Chrift  our  Lord.     Let  not  fin  therefore 
reign  in  your  mortal  body,  that  ye  fhould 
obey  it  in  the  lufcs  thereof." 

THUS  I  have  endeavoured  to  explain 
this  pafTage  of  Scripture,  wherein  the 
Apoftle,  renouncing  his  own  righteouf- 
nefs  which  was  of  the  laxv,  as  inefficient 
to  juftify  him,  and  give  him  a  title  to  e- 
ternal  life,  betakes  himfelf  to  the  pardon 
ing  mercy  and  grace  of  God,  revealed  in, 
M  z  the 


164  Of  being  found 

SERM.  the  Gofpel  of  his  Son,  thro'  faith.  And 
VI.  I  think  it  appears  that  thofe  who  apply 
'  it  to  the  controverfy  amongft  Chriftians 
at  this  day,  concerning  faith  and  works, 
as  if  it  favoured  the  modern  notion  of  jufti- 
fication  thro'  the  perfect  righteoufnefs  of 
Chrift,  imputed  to  us,  and  received  by 
faith  alone,  intirely  miftake  the  fcope, 
and  true  fpirit  of  the  paflage.  It  relates 
to  an  old  difpute  betwixt  the  unchriftia- 
nized  Jews,  who  boafted  of  their  privi 
leges,  ana  depended  upon  an  external, 
ceremonious  righteoufnefs  ;  and  the  dif- 
ciples  of  Chrift,  who  aflerted  the  infuffi- 
ciency  of  fuch  a  righteoufnefs,  and  the 
neceffity  of  having  reconrfe  to  the  par 
doning  mercy  of  God,  as  revealed  to 
Sinners  thro'  his  Son.  And  that  which 
the  apoftle  here  exprefTes  fo  ardent  a  de- 
iire  after,  is  neither  more  k  nor  lefs  than 
this,  that  he  might  be,  both  in  faith  and 
practice,  a  Chriftian,  in  order  to  his  be 
ing  intitled  to  the  divine  acceptance,  and 
life  eternal.  It  is  a  grofs  perverting  of 
fcripture,  to  interpret  this  pafTage,  as  if 
the  Apoftle  had  been  fpeaking  of  faith 
and  ivvrks  of  righteoufnefs,  in  the  modern 
fenfe  of  thofe  terms,  oppofmg  one  of 
them  to  the  other  ;  and  reprefenting  the 
former,  exclusively  of  the  latter,  as  what 
intitles  us  to  the  Salvation  purchafed  by 

Chrifb 


in  Chrift,  me.  165 

Chrift.     Nothing  could  well  be  more  re-  SERM. 
mote  from  his  true  deiign  ;    or  more  in-     VI. 
confident  with  the  general  tenor  of  fcrip- 
ture.     It  may  be  added,  that  giving  this 
turn  to  the  paflage  has  a  natural  and  di- 
re6l  tendency  to  make  Chriftians  lefs  cau 
tious  and  circumfpeft,  lefs  careful  to  live 
up  to  their  profeffion,    thanv  they  ought 
to  be. 

ALAS  !  could  forrow  enter  the  manfi- 
ons  of  the  blefled,  how  would  it  affeft 
this  holy  Apoftle  to  fee  his  doftrine  abu- 
fed  to  the  encouraging  of  Vice  and  licen- 
cioufnefs,  to  the  deftraftion  of  thofe  fouls, 
for  which  Chrift  died  !  We  cannot  be 
ignorant  how  follicitous  he  was,  while 
he  was  fulfilling  the  miniftry  which  he- 
had  received  of  the  Lord,  that  Chriftians 
fhould  adorn  their  lives  with  a  converfa- 
tion  becoming  their  high  calling  of  God 
in  Chrift  Jefus  ;  and  how  much  he  was 
grieved  when  he  law  any  contradicl  their 
profeffion  by  their  behaviour.  In  this 
very  epiftle,  yea  in  this  very  chapter,  a 
part  of  which  we  have  been  confidering, 
he  has  left  us  a  proof  hereof.  "  Many 
walk,  fays  he,  of  whom  I  have  told  you 
oft,  and  now  tell  you  even  weeping,  that 
they  are  the  enemies  of  the  crofs  of  Chrift ; 
whofe  end  is  deftrudion,  whofe  God  is 
their  belly,  and  whofe  glory  is  in  their 
M  3  fhame  ; 


j  66  Of  being  found 

SERM.  fhame  ;  who  mind  earthly  things.'1    NOB 
was  he  lefs  careful  to  live  pioufly  and 
virtuoufly   himfelf,    left   he   fhould   fall 
fhort  of  falvation  at  laft,    than  he  was  to 
inculcate  the  practice  of  religion  upon  o- 
thers.     Both   his  manner  of  preaching, 
and  his  manner  of  living,  with  the  great 
motive  of  it,    may  be  judged  of  by  the 
following  paflage  in  his  firft  epiftle  to  the 
Corinthians—"  Know  ye  not  that  they 
whiqh  run  in  a  race,    run  all  ;    but  one 
receiveth  the  prize  :    So  run  that  ye  may 
obtain.     And  every  one  that  ftriveth  for 
the  maftery,    is  temperate  in  all  things. 
Now  they  do  it  to  obtain  a  corruptible 
crown,  but  we  an  incorruptible,    I  there 
fore  fo  run,  not  as  uncertainly  ;  fo  fight 
I,  not  as  cne  that  beateth  the  air  :  But  I 
keep  under  my  body,    and  bring  it  into 
fubjeftion,  left  that  by  any  means  when 
I   have   preached   to   others,     I    myfelf 
fhould  be  a  caft-away."     This,  furely,  is 
not  the  language  of  One,    who  thought 
his  Salvation  fecured  by  faith  in  the  righ- 
teoufneis  of  Another,    without  holinefs, 
and  perfeverance  therein  to  the  end.    But 
it  is  the  language  of  One,  who  looked 
upon  his  future  well-being,  as  fufpended 
on  the  condition  of  his  being  righteous 
himfelf,    and  wntintiing  $$tient  in 
doing* 


in  drift)  ifa  167 

IF  it  fhould  be  objefted,  that  this  doc-  SERM. 
trine  leads  men  to  tnift  to  their  oivn  righ-  VI* 
teoujnefs  ;  I  anfwer  it  is  very  reafonable 
they  fhould  do  fo,  in  one  fenie  ;  and  the 
holy  fcripturcs  fufficiently  warrant  it. 
God  has  allured  us,  on  one  hand,  that  the 
unrighteous  Jhall  not  inherit  His  kingdom ;  and 
on  the  other,  that  the  righteous  flail  fline 
forth  as  the  Sun  in  the  kingdom  of  their  Fa* 
ther.  Certainly  then  good  men  may  fo 
far  truft  to  their  own  righteouihefs,  as  to 
believe  it  will  be  available  with  a  graci 
ous  God,  thro'  the  Mediator  ;  fo  as  to 
procure  eternal  life  for  them.  Thus  far 
to  truft  thereto,  is  not  to  be  Jeff-righteous, 
in  the  bad  fenfe  of  the  term  ;  nor  to  put 
a  greater  value  upon  our  lincere  obedi 
ence,  that  God  himfelf  is  pleafed  to  put 
upon  it  in  his  Word.  And  thus  far  it  is 
evident  St.  Taul  himfelf  milted  to  his 
own  righteouihefs,  which  ivas  of  the  Goj~ 
pel,  when  he  laid,  "  I  have  fought  the 
good  fight,  I  have  finifhed  my  courfe, 
I  have  kept  the  faith  ;  Hence  forward 
there  is  laid  up  for  me  a  crown  of  righ-» 
teoufnefs,  which  the  Lord,  the  righteous 
judge,  will  give  me  at  that  day." 

IN  DP:  ED,   imce  we  cannot  be  prof  ta 
ble  unto  God,  it  is  rrianifeft  that  we  cannot 
merit  any  good  from  him.     This  is  im- 
poflible,  not  only  for  fuch  imperfeft  fin- 
M'4 


1 68  -     Of  being  found 

ful  creatures  as  we  are  ;  but  for  thofe  of 
the  higheft  and  moft  perfeft  order.  The 
very  notion  of  merit  with  regard  to  God, 
is  a  grofs  abfurdity  and  contradiction.  It 
proceeds  from  a  foolifh  imagination,  that 
the  fervices  of  his  creatures  are,  fome 
way  or  other,  really "  beneficial  and  ad^ 
vantageous  to  him.  If  we  conceive  thus, 
it  is  very  natural  then  to  think,  that  we 
may  make  Him  our  debtor  ;  and  merit 
fomething  of  him  in  return.  But,  to  ufe 
the  words  of  St.  Taul,  *  Who  hath  firfl 
given  unto  him  ;  and  it  fhall  be  recom^ 
penced  to  him  again  ?  For  of  him,  and 
thro'  him,  and  to  him  are  all  things.'' 
Whenever  we  come  to  have  juft  concep 
tions  of  God,  and  of  ourfelves,  and  of 
the  relation  in  which  we  ftand  towards 
Him  ;  when  we  confider  Him  as  a  Being 
abfolutely  independent  and  felf-fufficient, 
whofe  goodnefs  alone  prompted  him  to 
give  us  exiftence  at  firft  ;  and  who  go 
verns  us,  not  for  his  own  fake,  but  only 
that  we  may  be  happy  in  loving  him, 
and  doing  his  will  ;  thefe  fentiments  will 
effe&ually  root  out  all  that  pride  and  va 
nity  of  heart,  from  whence  the  notion  of 
merit  fprings.  We  fhall  then  be  fully  fen- 
fible,  that  we  are  with  relation  to  Him, 
unprofitable  ferv  ants  ^  even  tho'  we  fhould 
do  all  thofe  things  that  are  required  of  us  ; 

and 


&C.  !^9 

find  eonfequently,   that  wre  are  indebted  SERM. 
to  his  goodnefs,  bounty,  and  free  grace,     VI. 
for  all  the  happinefs  wre  receive  from 
fiim,  whether  in  this  world  or  another. 


SERMON 


170 


SERMON     VII. 


Of  Juflification  by  Faith. 


<:<:<xx:x><XK>oo^ 

JAMES  I.   21,   22. 

Li  AT  apart  all  filthinefs  and  fuperftuity  of 

naughtinefs,  and  receive  with  meeknefs  the 

ingrafted  word,  'which  is  able  to  fave  your 

fouls.     But  be  ye  doers  of  the  ivord,  and 

not  hearers  only,  deceiving  your  ownfelves. 

NOTWITHSTANDING  the  holy  fcrip- 
tures  allure  us,  that  all  the  impeni 
tent  workers  of  iniquity  fhall  be  con 
demned  in  the  judgment  of  the  great 
Day  ;    notwithftanding  they  fo  plainly 
teach  us,  that  only  the  pure  in  heart  fhall 
fee  God  ;  notwithftanding  we  are  fo  fre 
quently  admonifKed  to  be  doers  of  the 
word  ;  and  not  to  hope  for  the  favour  of 
God,   either  here  or  hereafter,   without 
forfaking  our  fins,    and  working  righ- 

teoufaefs; 


Of  yujtification  fy  Faith.  171 

tcoufnefs   ;     notwithstanding    all    thefe  SERM. 
Things,  I  fay,  it  is  very  hard  to  convince    VII. 
fome  people,  that  they  cannot  be  accept 
ed  of  God  thro7  (Thrift,    upon  other  and 
eafier  terms  than  fu'ch  expreffions  feem, 
at  firft  view,  to  imply  in  them. 

IN  the  two  laft  difcourfes,  I  confider- 
cd,  and  endeavoured  to  refute,  two  mil- 
taken  notions  refpefting  this  important 
point  ;  which  notions  are  grounded  up 
on  a  mifconftru&ion  of  thofe  expreffions 
of  fcripture,  that  we  are  faved  by  grace  ; 
and,  that  we  muft  be  found  in  Chrift,  not 
having  our  own  right  eonfnefs. — 

TH  E  R  E  is  another  fcripture-expreffion, 
xvhich  has  not  been  lefs  abufed,  to  ferve 
the  caufe  of  licentioufnefs,  than  either  of 
the  former.  The  expreffion  I  intend,  is 
that  which  occurs  divers  times  in  the  e- 
piftles  of  St.  jP aid  ;  r/z.  That  we  are  juf- 
t'fed  by  faith.  This  feems  to  have  been 
ihe.  fleet-anchor,  with  many  :  And  there 
fore  I  fhall  examine  the  weight  of  it  the 
more  carefully,  in  this  and  the  enfuing, 
difcourfe  :  not  doubting  but  it  will  ap 
pear  too  light  for  their  purpofe.  The 
doftrine  of  the  gofpel  undoubtedly  is, 
that  we  are  juftified  by  faith  ;  but  it  is  a 
great  miftake  to  infer  from  hence,  that 
we  are  accepted  to  the  divine  favour,  and 
entitled  to  eternal  lift,  without  unfeigned 

repentance, 


1 7  2  Of  Jujlification  by  Faith. 

DERM,  repentance,  and  new  obedience.  What-' 
VII,  ever  notions  we  may  entertain  of  juftifi 
cation  ;  it  is  ftill  evident  that  every  unre- 
formed  Sinner,  every  one  who  hears  the 
word,and  does  itnot,is  the  object  of  God's 
wrath  ;  and  cannot  become  an  heir  of 
eternal  life,  but  by  being  made  free  from 
fin,  and  having  his  fruit  unto  holinefs.  Peo 
ple  may  amufe  themfelves  with  terms  and 
diftinttions,  as  long  as  they  pleafe  ;  and 
afcribe  their  juftification  to  whatever  they 
will  :  But  after  all,  the  fcripture  is  plain, 
that  every  wicked  man  is  out  of  his  Ma 
ker's  favour  ;  and  muft  continue  fo,  till 
he  ceafes  to  do  evil,  and  learns  to  do  well. 

Bu  T  in  order  to  my  fpeaking  with  as 
little  ambiguity  as  may  be,  upon  the  point 
before  us  ;  and  to  prevent  mifcohftrucli- 
on  j  I  would  premife  a  few  things  con 
cerning  the  nature  of  juftification.  A 
fliort  account  hereof,  will  open  the  way. 
for  what  is  to  follow,  concerning  the 
manner  in  which,  and  the  terms  upon 
which,  we  are  juftified  before  God. 

THAT  which  is  intended  by  juftifica 
tion  in  the  new  teftament,  may  be  better 
underftood  by  a  brief  defcription,  than 
by  any  formal  definition  of  the  thing. 

Now  evangelical  juftification  may  be 
confidered  with  relation  to  the  Author  of 
it ;  who  is  almighty  Qod,  For,  fays  the 

apoftle, 


Of  J  unification  by  Faith.  173 


apoftle,  "  It  is  God  that  juftifieth." 

if  we  confider  it  under  the  notion  of 

an  *-a&  of  God     it  is  an  aft  of  his  mer- 


*  Tho"  we  fometimes  fpeak  of  juftificaiion  as  an  Aft  of 
God  ;  yet  it  can  hardly  be  conceived  of  as  ?.ny  thing  really 
diftincT,  from  his  written  word,  or  the  gracious  promifes  and 
declarations  of  the  gofpel.  The  terms  upon  which  we  are 
accepted  to  favour,  pardoned  and  juftiiied,  are  already  laid 
down  in  the  holyScrip:ures  :  So  that  thole  who  comply  there 
with,  are  juftified  of  courfe,  upon  fuch  compliance.  Thefe 
terms  are  ftable  and  fated  ;  fo  that  every  one  who  comes  upi 
thereto,  is  intitled  to  the  mercy  revealed  ;  thofe  who  do  not, 
are  ftiil  under  condemnation.  There  is  nothing  arbitary,  or 
capricious,  in  the  juftification  of  one,  and  the  condemnation 
of  another.  But  God  juftifies  one,  and  condemns  another,  by, 
and  in  his  word  ;  according  as  men  do,  or  do  not  comply 
with  his  will  there  made  known.  No  one  is  under  condem 
nation,  but  whom  the  word  and  law  of  God  condemns  ;  no 
one  is  juftified,  but  whom  the  Gofpel  juftifies.  We  do  not, 
furely,  imagine  that  there  is  any  fentence  of  abfolution,  or 
juftification,  formally  pronounced  in  heaven,  when  a  man  is 
justified  ;  tho'  we  fometimcs  exprefs  ourfelves  after  this  man 
ner.  No  :  God's  fentence  of  abfolution,  or  juftification,  is 
in  his  revealed  word  ;  not  any  thing  diilincl  from,  or  inde 
pendent  of,  what  he  has  there  declared  ;  but  this  is  the  very 
thing  itfelf.  There  is  no  Aft  of  juftification  to  be  conceived 
of,  either  as  prior,  or  fubfequcnt  to,  or  different  from,  the 
gofpel  -declarations  of  mercy.  In  them  it  is  tKat  we  have  our 
pardon  and  juftification.  God  is  to  be  conllder.d  as  fpeaking 
to  us  in  his  word  ,  and  as  pronouncing  the  fcntence  which 
tb.it  pronounces,  whether  of  pardon  and  life,  or  condemna 
tion  and  death  :  Which  fentence  will  be  ratified,  be  put  into 
execution,  and  will  fully  take  effect,  in  the  judgment  of  the 
great  day.  To  fay  a  man  is  juftified,  or  thac  he  is  under  con 
demnation,  exprefies  the  relation  in  which  he  ihnds  to  God's 
word  and  law  :  The  former  means,  that  he  is  One,  to  whom 
the  gracious  promifes  of  the  gofpel  belong  ;  the  latter,  that  he 
is  One,  againil  whom  a  curfe  is  denounced.  It  would  pro 
bably  have  prevented  a  great  deal  of  confufion,  and  unintelli 
gible  rant,  upon  the  fubjecl  of  j  unification,  had  it  always  been 
conftdered  in  this  light  ;  as  being  only  the"  fentence  whichGod 
pafles  on  a  man,  in,  and  by  his  word  ;  initead  of  being  con- 
fidered  as  a  divine  aff,  intirely  diitincl:  from,  and  independent 
of,  it. 


174  Of  purification  by  Paith. 

SERM.  cy,  grace  and  favour,  in  contradiftinftiori 
from  his  juftice  :  For,  fays  the  fame  A- 
poftle  fattl,  we  are  "  juftified  freely  bjr 
his  grace."  The  truth,  and  the  ground, 
of  which  affertion  will  appear,  if  we  con- 
fider  juftification  with  regard  to  the  fub- 
jeft  of  it  ;  or  who  it  is  that  is  juftified  j 
viz.  a  tranfgreffor  of  the  law  of  God,  or 
a  finner  :  For  fays  St.  *Paul,  "  God  juf- 
tifieth  the  ungodly/'  All  having  finned, 
juftification  muft  neceflarily  be  of  grace, 
entirely  unmerited.  God  juftifies  no  per- 
fon  under  the  notion  of  his  being  inno 
cent,  or  perfectly  righteous,  whether  in 
herently  or  imputafrvely*  Nor  would  the 
juftification  of  fuch  a  one,  be  an  aft  of 
grace  ;  it  would  be  only  an  aft  of 
juftice. 

IF  we  confider  evangelical  juftificati 
on,  with  relation  to  the  great  Mediator  ; 
it  is  his  purchafe,  the  fruit  and  effeft  of 
his  Death*  In  other  words,  He,  by 
what  he  has  done  and  fuffered  for  us,  has 
laid  the  foundation  for  our  being  juftifi 
ed  ;  according  to  God's  appointment, 
and  the  (economy  of  the  gofpel.  Ac 
cordingly  it  faid,  that  we  are  juftified  by 
the  grace  of  God,  thro'  the  redemption  that 
is  in  Chrift,  'whom  God  hath  fet  forth  to  be  € 
&c. 


Of  Juftification  by  Faith.  1 75 

LET  us  for  the  further  illuftration  of  SERM. 
the  fcripture  notion,  of  Juftification,  con-     VII. 
fider  what  benefits  are  implied  therein  ;  ' 
and  what  privileges  accrue  to  the  fubjefts 
of  it.     Now  that  which  is  primarily  in 
tended  hereby  is,  pardon,  impunity,  or 
exemption  from  the  punifhment  due  to 
fin,  according  to  the  law  of  God.     That 
this  is  the  firft  and  moft  proper  notion  of 
evangelical  Juftification,  appears  from  the 
account  and  defcription  which  the  apoftle 
gives  of  it,  Rom.  4.  5,—  —  "  To  him  that 
—believeth  on  Him  that  juftifieth  the 
ungodly,   his  faith  is  counted  for  righte 
oufnefs  :    Even  as  David  alfo  defcribeth 
the  blelTednefs  of  the  man,  unto  whom 
God    imputeth    righteoufnefs     without 
works  ;  faying,  Blefled  are  they  whofe  i- 
niquities  are  forgiven,  and  whofe  fins  are 
covered  ;  blefled  is  the  man  unto  whom 
the  Lord  will  not  impute  fin.  "     From 
this  pafTage  it  is  obvious,  that  to  juftify, 
to  impute  righteoufnefs  without  works,    to 
forgive  iniquity,  to  cover  fin,  and  not  to  im 
pute  fin,  areexpreffions  nearly  fynonimous, 
fignifying  in  general  the  very  fame  thing, 
viz.  the  remiflion  of  the  penalty  denoun 
ced  againft  the  violators  of  God's  law :  So 
that  Juftification  is  primarily,    and  moft 
properly  oppofed  to  the   marking   and 
punifhing  of  iniquity, 

HOWETER 


6  'Of  Juftification  by  Faith. 


SF.RM.       HOWEVER   this  is  not  the  whole  of 
VII.      what  is  implied  in  evangelical  juftificatr- 
on.     It  is  not  a  mere  negative  ;    but  in 
volves  in  it,  pofltive  bleffings,  and  glori 
ous  privileges.     For  example  ;  he  that  is 
juitified,  becomes,  at  the  fame  time,  an 
objecl  of  God's  peculiar  love  ;  and,  from 
a  ftate  of  enmity,   comes  into  a  ftate  of 
peace  and  reconciliation  with  Him.   Thus 
the  apollle  tells  us,  that  "  being  juftified 
•  —  we  have  pe'ace  with   God,    thro'   our 
Lord  Jefus  Chrift."    And  the  perfon  thus 
justified   is,    according    to  the  gracious 
promifes  and  declarations-  of  the  gofpel, 
entitled  both  to  God's  peculiar  care  and 
guardianfhip  in  this  world,  and  to  glory 
in  the  other.     He  is  accounted  innocent 
and  righteous,    when  abfolved  from  his 
fins,    in  his  Juftincation  ;   and  acquires 
thereby  a  right  to-  happinefs,    as  tho'  he 
had  never  tranfgreffed.     There  is  not  on- 
ly  m-  condemnation   belonging  to  him  *  ;  but 
he  has,  by  virtue  e>f  God's  gracious  pro- 
mife,  a  right  to  the  tree  of  life  ;  and  to  enter 
in  thro  the  gates  into  the  city.  J 
^-  22-      THIS,  in  brief,  is  the  fcripture  notion 
and  idea  of  justification.      Perhaps  the 
term   may  be  fometimes  ufed  in  the  new 
teftament,  in  a  more  lax,  vague,  and  in 
determinate  fenfe,  fo  as  to  be  applicable, 
asholinefsis,  to  the  whole  colleftive  body 

of 


Of  Juftification  by  Faith.  17  7 

of  profefled  Chriftians.      But  whether  it  SERM. 
is  ever  thus  ufed,    or  not,   is  not  mate-    VII. 
rial  to  the  point  in  hand.     For  we  are 
now  fpeaking  only  of  fuch  a  juftification, 
as  implies  in  it  the  forgivenefs  of  fins,  the 
fpecial  favour  and  friendfhip  of  Heaven, 
and  a  fure  title  to  eternal  happinefs  ;  and 
confequently  fuch  a  one,  as  is  peculiar  to 
fome,    not  common  to  all,    who  profefs 
the  religion  of  the  Gofpel. 

AND   the  queftion  now  before  us  is, 
How  this  juftification   accrues   to  us  ? 
What  terms  and  conditions  thofe  are,  up* 
on  which  it  is  offered,    and  granted,  to 
fmners  ?    Whether  we  are,   in  this  fenfe, 
juftified   only  by  faith,    or  believing,  as 
faith  is  diftinguifhed  from  repentance,  and 
newnefs  of  life  ?  Or  by  faith,  confidered 
in  a  larger  fenfe,    and  as  virtually  com 
prehending  fuch  repentance,  and  new  o- 
bedience.     It  is  acknowledged  upon  all 
hands,    that  many  even  of  thofe  who 
hear  the  glad  tydings  of  the  gofpel,  and 
have  taken  upon  themfelves  the  Qiriftian 
name  and  character,  are  not  the  fubje&s 
of  this  juftification.     Many  of  them  are, 
doubtlefs,   as  truly  under  condemnation, 
and  as  much  the  heirs  of  wrath,    as  if 
God  had  never  revealed  pardon  and  mer 
cy  to  a  fmful  world.     To  what,  then, 
is  this  diftinftion  owing?   In  general  it 
N  mull 


1 7  ^  Of  Juftification  by  Faith. 


SBRM.  muft  be  owing  to  this,  that  fome  com- 
VII.  ply  with  die  terms,  on  which  their  jufti- 
rkation  is  fufpended,  while  others  rejeft 
them  :  for  the  terms  are  the  lame  to  all. 
God  does  not  aft  the  part  of  a  Sovereign 
here,  in  jultifying  one  man,  and  leaving 
another  under  condensation.  Tho'  we 
have  no  right  to  prefcribe  rules  of  con- 
dud:  to  Him  ;  he  has  prescribed  them  to 
Himfelf ;  and  according  to  thein  he  in 
variably  difpenfes  the  bleflings  of  the  new 

covenant,   without  re/peS  of  perfens - 

Now  that  God  has  fufpended  the  juftifi- 
cation  of  ilnners,  not  upon  faith  only,  in 
the  reftrained  fenfe,  mentioned  above  ; 
but  upon  faith,  confidered  as  comprehen- 
five  of  repentance  from  dead  works,  and 
of  evangelical  obedience  *  ;  I  fhall  en 
deavour  to  make  manifeit  by  feveral  ar 
guments. 

BUT 

*  When  evangelical  obedience  is  faid  to  be  neceflary  in  or 
der  to  evangelical  juftification  ;    the  meaning  is  not,  that  we 
muft  a6l(ftlly  perform  a  great  number  of  good  works,  fuch  as 
the  gofpe!  requires,  before  we  can  be  juftified.     True  repen 
tance  includes  in  it  the  principle  of  obedience  ;  fo  that  every 
Sincere  penitent,  is  a  good  man,  in  the  qualified  fenfe  of  fcrip- 
ture,  even  bef  >re   he  brings  furtb  fruits  meet  for  repentarce  : 
And  he  is  no  fooner  fuch,  than  he   is  pardoned  and  juftified. 
Jt  is  not  imagined,  that   after  his  heart  is  really  turned   from 
lit)  tr*  God.  his  juftification  is  Rill  fufpended  upon  his  making 
tfiis  afi?nifeft  by  his  good  works  ;c.r  by  a  courfe  of  external  o- 
ccdience  to  the  laws  of"  Chrift  :  Which  notion  involves  tholjs 
Who  embrace  ir,  in  many  difficulties.     Perhaps  a  perfon  who 
gofpel,   aud  U  became  a  fuicere  convert  in  his 

heait. 


Of  Juftification  by  Faith,  179 

BUT  there  is  a  vulgar  prejudice,  which  SERM. 
I  would  beg  leave  briefly  to  obviate,  here.     VII. 
Thofe  who  affert  the  neceffity  of  evan-  ' 
gelical  obedience  in  order  to  Juftification, 

N  .2  are 

heart,  being  created  anew  in  Cbrift  Jefaf  unto  good  work,  may 
be  taken  out  of  the  world  before  he  has  fcope  and  opportuni 
ty  given  him,  to  exercife  the  good  principle  he  is  poffeffed  of, 
in  an  obedient  life.  Shall  we  fay  then,  that  fuch  a  man  is  not 
juftified,  becaufe  he  has  performed  no  works  of  gofpel  obedi 
ence  ?  By  no  means.  His  repentance,  and  inward  fubmiffiort 
to  the  terms  of  the  gofpel,  virtually  contain  all  the  good  works 
which  the  g-tfpel  requires.  In  the  fight  of  God,  who  know- 
«th  the  hears  of  men,  he  had  complied  with  the  terms  of 
mercy  and  falvation,  according  to  their  true  intent  and  mean 
ing,  altho'  this  was  not  manifefted  by  his  outward  conduct. 
His  willing  and  obedient  heart,  placed  him  in  the  clafs  or." 
thofe,  to  whom  the  gofpel  offers  mercy  and  falvation,  tho'  he 
died  before  he  had  time,  out  of  this  good  treafure,  to  bring 
forth  good  things.  And  altho1  he  had  lived  ever  fo  long  after 
his  being  thus  renewed  in  the  fpirit  of  his  mind  ; '  yet  it  is  e- 
vident  that  he  would  have  been  juftifted  from  that  very  time  ; 
and  antecedently  to  his  doing  good  works  in  the  fcnfe  of  the 
gofpel.  The  promifes  being  made  to  fuch  a  temper,  it  is  un- 
reafonable  to  fuppofe  that  his  juftifiaation  would  have  been 
fufpended  upon  the  actual  performance  of  thofe  works  of  righ- 
teoufnefs,  which  naturally  flow  therefrom,  whenever  there  is 
opportunity  for  it.  Betides  ;  if  the  aflual  perform?'  ce  of 
good  works,  is  neceffary  to  Juftification  ;  it  may  itafonably 
be  inquired,  how  many  good  works  are  neceffary  to  that  end  ? 
and  how  long  a  Man  muft  live,  after  he  is  inwardly  convert 
ed  to  God,  in  order  to  yield  fuch  an  outward  obedience  to 
his  commandments,  without  which  he  cannot  be  juftified  ? 
Thefe  queftions,  for  the  fubftarce  of  them,  have  often  been 
aflced  ;  but  never  anfwered  to  the  fatisfaftion  of  impartial,  un 
prejudiced  men.  They  are,  indeed,  unanswerable  ;  and  the 
bare  propofing  of  them,  is  fufficicnt  to  mow,  that  They  go 
upon  a  wrong  hypothefis,  who  fuppofe  that  any  acts  of  exter 
nal  obedience  are  the  ground  of  our  Juftification.  or  neceffary 
in  order  thereto.  That  obedience  to  the  gofpel,  to  which 
the  promifes  of  forgivenefs  and  eternal  life  are  made,  is  an 
keany  belief,  and  iaward  fubmiffion  10  the  ternu,  of  it  $  fuch 

* 


1 8  o  Of  Jujlification  by  Faith. 

SERM,  are  often  accufed  of  holding,  that  good 
VII.  works  are  meritorious  ;  and  accordingly 
they  are  ranked  with  the  Roman  Catholicks 
in  this  refpert.  Than  which -conduct  of 
their  adverfaries,  there  cannot  well  be  a- 
ny  thing  more  invidious,  difingenuous 
and  abuiive.  We  constantly  difclaim  the 
doftrine  of  merit.  We  aflert  that  Chrift, 
'by  what  he  has  done  and  fuffered,  has 
procured  mercy,  juftification,  and  eter 
nal  life  for  us  :  Altho'  we  think  that  we 
cannot  be  juftified,  according  to  the  te 
nor  of  the  new  covenant,but  by  faith  in, 
and  fubmiffion  to,  our  blelled  Redeemer. 
And  even  after  wre  have  obeyed  the  gof- 
pel,  we  account  it  great  grace  in  God  to 
accept  us,  and  to  beftow  eternal  Life  up 
on  us.  Is  this  to  teach  that  obedience 
and  good  works  merit  juftification  !  Let 
us  fee  how  eaiily  this  charge  might  be 
retorted  upon  thole  that  bring  it.  Faith, 
or  believing,  is  as  much  our  aft,  fome- 

thing 

. 

a  fubmiffion  thereto,  as  will,  whenever  there  is  opportunity 
and  fr^pe  For  it,  be  accompanied  wkh  a  correfponding  obedi 
ence  of  life.  And  this  is  all  the  obedience,for  the  neceflity  of 
vhich,  in  order  to  juilification,  I  argue  in  this,  and  the  fol 
lowing  difcourfe.  '  Foffibly  fome,  who  afcribe  our  juftificati 
on  to  faith  alone,  may  comprehend  under  the  term  faith,  all 
that  godly  forrow,  and  internal  fubmifiion  to  the  terms  of  the 
gofpel,  which  others  intend  when  they  aflert  the  neceflity  of 
obedience,  and  deny  the  Efficiency  of  faith  to  juftify.  In  this 
cafe,  there  is  indeed  a  contradidion  in  words  »  but  the  real 


Of  Juftijication  by  Faith.  1 8  r 

thing  done  by  us,    as  the  loving  of  God  SERM. 
or  our  neighbour.     Yea,    it  is  expreily    VIL 
called  a  Work,  by  our  Saviour  himfelf.  f  jTjXT^ 
Now  when  they  aflert  that  faith  is  necef-     28,  '29. 
fary  to  juftification,   and  that  this  alone 
juftifies,   they  attribute  as  much  merit  to 
faith,   as  we  afcribe  to  obedience  in  ge 
neral.     Their  faith  is  put  into,  and  holds, 
the.  fame  place  in  this  affair  of  juilificati- 
on,    with  our  obedience  to  the  gofpel. 
How  meritorious  with  them,  is  that  iin- 
gle   ac~t   of  obedience,    believing  in  Him 
'whom  God  hath  fent  !    No  ;    they    will 
doubtlefs  tell  us,  that  they  do  not  conli- 
der  faith  as  what  merits  juftification  ;  but 
only  fuppofe,  that,  according  to  the  gof 
pel  covenant  of  grace,    the  juftification 
which  Ch rift  has  purchafed,    is  annexed 
to  believing  ;    that  they  are  juftified  up 
on  account  of  what  He  has  done  and 
fuffered,    not  upon  account  of  the  inhe 
rent  worth   and  merit  of  faith.     Very 
well  :    This  fufficiently  vindicates  them 
from  the  imputation  of  making  that  one 
a£t,  believing,  meritorious  of  juftification 
and  eternal  life.     And  in  the  fame  way 
do  we  clear  ourfelves  of  the  charge  of 
making  obedience  to  the  gofpel,  meritori 
ous.     It  is  only  fubftituting  the  word  o- 
bedience  in  the  room  of  faith,thus :  "  We 
"  do  not  confider  obedience  as  what  me- 

Ng  "rite 


Of  Ju/ification  by  Faith. 

SERM.  "  rits  justification;  but  only  fuppofe,  that, 
according  to  the  gofpel   covenant  of 
grace,  the  juftification  which  Chrilt  has 
"  purchafed,  is  annexed  to  obeying  him. 
"  We  are  juftified  upon  account  of  what 
"  He  has  done  and  fuffered  for  us  ;  not 
44  upon  account  of  the  inherent  worth 
"  and  merit  of  our  obedience.  ' 

PUTTING  the  matter  in  this  light,  and 
thus  turning  the  tables,  does,  I  think, 
fhow,  that  we  are  as  far  from  making  o- 
bedience  in  general,  meritorious,  as  they 
who  tax  us  therewith,  are  from  making 
their  faith  fo.  For  to  that  faith,  to  that 
one  act  of  obedience,  they  afcribe  all  the 
efficacy  in  the  matter  of  juftification, 
which  we  afcribe  to  faith  and  obedience 
conjunftly.  And  altho',  in  fome  of  them, 
the  bringing  of  fuch  an  invidious  charge 
againft  their  brethren,  may  be  charitably 
imputed  to  ignorance  ;  yet,  in  others,  it 
is  but  too  evident  that  it  proceeds  from 

fomething  elfe. 

HAVING  thus  premifed  what  feemed 
to  be  needful,  I  proceed  now  more  di 
rectly  to  what  was  intended  \  namely,  to 
fhow,  That  juftification,  in  that  fenfe  of 
the  term,  which  has  been  explained  a- 
bove,  accrues  to  finners,  not  by  faith  con- 
fidered  excluflvely  of,  and  in  diftinftion 
from,  repentance  and  evangelical  obedi 
ence 


Of  Jujlifcation  by.  faith.  183 

ence  ;  but  by  faith,    confidered  in  a  lar-  SERM. 
ger  fenfe,    and  as  really  comprehending 
fuch  repentance  and  obedience  in  it.    In 
the  profecution  of  which  defign,  I  fhall 
do  thefe  two  things  : 

Firft,  Give  1'ome  general  account  of 
thofe  paflages  of  fcripture,  where  faith, 
may  feem,  at  firft  view,  to  be  oppol  A! 
to  obedience  ;  and  to  be  made,  exclu- 
fively  of  it,  the  term  or  condition  of  juf- 
tificatbn,  on  our  part  :  And  I  ihall  mow 
that  there  is  no  real  necejjity  of  putting 
fuch  a  cdnftfudiioh  upon  them,  they  be 
ing  fairty  capable  of.  another.  And 

Secondly i  I  (Lall  fhow  positively,  by 
Tarious  arguments,  that  they  cannot  pojjlbly 
be  und  in  fuch  a  fenfe,  in  any  to 

lerable  C'-nfifiency  with  the  general  doc 
trine  of  the  new  teftament  :  And  confe- 
quently,  that  when  we  are  faid  to  be  juf- 
tified  by  faith,  faith  is  not  oppofed  to  e- 
vangelical  obedience  ;  but  is  confidered 
as  including  it,  and  the.  great  principle 
of  it. 

Firft,  I  am  to  give  fome  general  ac 
count  of  thofe  paflages  of  fcripture,  where 
faith  may  feem,  at  firft  view,  to  be  op 
pofed  to  obedience  ;  and  to  be  made,  ex- 
clufively  of  it,  the  term  or  condition  of 
juftification,  on  our  part :  And  to  (how, 
that  there  is  no  real  necejjity  of  putting 
N  4 


184  Of  Juftification  by  Faith. 

DERM,  fuch  a  conftruftion  upon  them,  they  be- 
VII.  ing  fairly  capable  of  another.  It  will  not 
'  be  expected  that  I  fhould  confider  all  the 
pafTages  here  referred  to :  I  fhall  therefore 
feleft  only  a  few  of  the  principal  of  them  ; 
thofe  upon  which  the  greateft  ftrefs  has 
been  laid  ;  which  are  in  the  epiftles  of 
St.  "Paul.  And  if  a  fair  and  natural  ac 
count  can  be  given  of  them,  without  re 
curring  to  \hefolifidian  doctrine,  this  will 
be  a  clue  to  the  underftanding  of  all  o 
thers,  either  exactly  parallel,  or  fimilar, 
to  them, 

WE  may  begin  with  that  of  the  Apof- 
tle  in  his  epiftle  to  the  Romans  :  There-  . 
fore  iv e  conclude ',  that  a  man  is  juftified  hy\ 
faith  without  the  deeds  of  the  laiv.  [Chap. 
3.  ver.  28.]  Are  not  faith  and  obedience 
here  diftinguifhed  from  each  other  ?  And 
is  not  j unification  exprefly  attributed  to 
the  former,  exclufively  of  the  latter  ?  I 
anfwer,  that  by  the  law  is  often  intended 
thejeTW/fr  difpenfation,  the  law  of  Mofes  ; 
and  by  faith-,  the  difpenfation  of  Grace 
by  Jems  Chrift.  And  if  we  underftand 
the  terms  thus  in  this  place,  the  fuppofed 
difficulty  intirely  vanifhes.  For  then  the 
meaning  of  the  apoftle  will  be  no  more 
than  this,  That  a  man  is  juftified  by  the 
gofpel,or  in  the  method  of  the  gofpel,  even 
without  obferving  the  law  of  Mofes,  and 

whether 


Of  Justification  by  Faith.  185 

whether' he  be  Jew  or  Gentile.  The  Jews  SERM. 
cannot  be  juftified  by  the  law,  which  VIL 
they  have  violated  ;  but  muft  have  re- 
courfe  to  Chrift,  who  is  the  end  thereof 
for  juftification  :  And  the  Gentiles  may, 
in  this  way,  attain  to  juftification  altoge 
ther  without  the  law.  So  that  both  of 
them  are  upon  one  and  the  fame  footing, 
with  relation  to  the  divine  acceptance. 
It  is  the  gofpel  of  God's  grace  alone, 
which  can  juftify  either  of  them  ;  and  in 
this  method,  one  may  be  juftified  as  well 
as  the  other.  Now  as  the  law,  and  faith, 
meaning  thereby  the  mofaic,  and  the  e- 
vangelical  difpenfation,  are  frequently 
oppofed  the  one  to  the  other  in  this  man 
ner,  this  interpretation  is  not  unnatural  ; 
and  indeed  it  is  favoured  by  what  imme 
diately  follows, Is  he  the  God  of  the 

Jews  only  ?    is  he  not  alfe  of  the  Gentiles  ? 
Yes,  of  the  Gentiles  alfe.     Seeing  it  is  one 
God,    which  Jhall  juft'fy  the  circumcijion  by 
faith,  and  the  unclrcumci  flon  thro  faith. 

THE  proceeding  context  alfo  favours 
this  interpretation.  The  Apoftle  had  been 
ihowing  at  large,  that  the  Gentiles  had 
tranfgre(Ted  the  law  of  nature  ;  and  the 
Jews,  the  revealed  law  of  God,  the  law 
given  by  Mofes.  From  whence  he  con 
cludes,  [ver.  19  and  20]  that  all  the 
world,  Jews  as  well  as  Gentiles,  were 

become 


1 86  Of  Juftifaation  by  Faith, 

Si  KM.  become  guilty  before  God ;  and  ib  cou14 
VII.  not  plead  a  legal  righteoufhefs  for  juftifi- 
'  cation.  In  the  three  following  veries 
St.  Taul  fpeaks  of  that  gracious  provifion, 
which  God  had  made  in  the  gofpel,  foj* 
all  fmnersin  common,  whether  under  the 
mofalc  law,  or  the  law  of  nature  ;  for  there 
its  no  difference.  By  faith,  by  the  gofpel, 
or  fubmiflion  thereto,  all  iirmers  may  at 
tain  to  juftification.  The  three  next  ver- 
fes  contain  a  more  particular  account  of 
the  method  in  which  this  juftification  ac 
crues  to  finners  ;  'viz.  by  the  grace  of  God, 
thro  the  redemption  that  is  in  Chrift  ;  wham 
God  hath  Jet  forth  to  be  a  propitiation,  &c. 
In  the  next  verie  St.  faul  triumphs  over 
the  boafting,  felf-righteous  Jews,  whofe 
dependence,  for  juftification,  was  not 
upon  the  Mercy  of  God  in  Chrift,  but 
upon  their  legal  works,- — Where  is  boafting 
then,  fays  he  ?  It  is  excluded.  By  ivhat 
lanv  ?  of  works  ?  Nay  :  but  hy  the  law  of 
faith.  As  if  he  had  (aid,  what  becomes 
then  of  that  glorying,  to  which  the  Jews 
are  fa  much  addicted  ?  It  is  entirely  pre- 
.  eluded  ;  and  the  very  foundation  of  it 
deftroyed.  How  is  this  done  ?  by  the 
law  of  Mofes  ?  No  :  but  all  boafting  is 
effectually  excluded  by  the  law  of  faith  ; 
by  the  evangelical  method  of  juftification; 
which  fuppofes  that  the  fubje&s  of  it  are 

tranf- 


Of  Juftif cation  by  Faith.  187 

tranfgreflbrs  ;  and  which  muft  therefore  SERM. 
be  of  grace.     The  words  which  I  pro- 
pofed  to  explain,    immediately  follow  ; 
and  they  are  an  inference  drawn  from 
what  had  been  faid  above  ;  or  rather  the 

fum  of  it,  expreffed  in  a  few  words 

Therefore  lue  conclude,  that  a  man  is  juftifed 
by  faith,  'without  the  deeds  of  the  law.     As 
if  he  had  faid,    Since  therefore  the  Jeius 
have  finned  as  well  as  the  Gentiles  ;  fince 
every  mouth  muft  he  flopped  ;    and  all  men 
be  condemned,  by  law  ;    and  fince  God 
has  revealed  a  gracious  method  of  accep 
tance   with  him   by  Chrift,    making  no 
difference  betwixt  Jews  and   Gentiles  ; 
fince  thefe  things  are  fo,    we  may  be  af- 
fured,    that  how  much  foever  trie  Jews 
may  boaft  of  their  own  righteoufncfs,  which 
is  of  the  law,    and  defpife  the   Gentiles  ; 
yet  they  neither  are,  nor  can  be  juftified, 
by  their  obedience  to  the  law  of  Mofes, 
(it  being  imperfect)    but  muft  have  re- 
courfe  to  the  law.  of  faith,  to  the  Gofpel 
of  God's  grace  in  Chrift  Jefus  :    And  in 
this  way,   the  Gentiles  may  attain  to  juf- 
tification  as  well  as  they  ;  even  tho'  they 
do  not  obferve  the  law   of  Mv/es,  nor 
have  any  thing  to  do  with  it. 

Now  fuppoling  this  to  be  the  true,  as 
it  is  not  an  unnatural,  interpretation  of 
the  paflage  ;  it  makes  nothijig  in  favour 

of 


1 88  Of  purification  by  Faith. 

SERM.  of  the  doftrine  of  juftification  by  faith, 
in  the  modern  fenfe  of  the  term  faith  ;  or 
as  faith  is  oppofed  to  evangelical  obedi 
ence.  The  amount  of  it  is  only  this,  that 
juftification  cannot  come  by  the  law  of 
Mofes  ;  but  only  by  a  compliance  with 
the  gofpel  ;  by  believing  it,  and  heartily 
iubmitting  to  it. 

BUT  it  has  been  obferved,  that  the  a- 
poftle  here  fpeaks  of  the  deeds  OF  LAW7 
without  the  article  :  From,  whence  ibme 
have  argued,  that  he  does  not  mean  par 
ticularly  the  mofalc  difpenfation  ;  but  law 
in  general,  law  abfolutely  taken  :  And  it 
fo,  it  is  faid,  that  faith  is  here  oppofed  no 
lefs  to  evangelical  works,  than  to  the 
deeds  of  the  Jewijh  law  :  And  confe- 
quently,  that  believing  juftifies  us,  exclu- 
fively  of  obedience  of  any  kind. 

Now  tho'  the  Article  is  both  uled  and 
omitted  in  the  new-teftament,  in  fuch  a 
manner,  that  no  ftrefs  can  be.  laid  upon  a 
criticiim  of  this  fort  ;  yet  I  will  not  con 
tend  about  that  point  here.  We  will,  if 
you  pleafe,  take  it  for  granted,  that,  by 
laiVy  the  Apoftle  intends  not  particularly 
the  mofalc  difpenfation  ;  but  law  in  the 
moft  abfolute,  unlimited  fenfe.  Let  us 
fee  to  what  his  words  will  amount  upon 
this  fuppofition.  And  I  think  they  will 
come  nearly  to  the  fame  thing,  as  to  the 

par- 


Of  J unification  by  Faith*  189 

particular  point  now  before  us,    For  then  SERM. 
St.  Taul's  fenfe  will  be  this  :    That  all    VII. 
men  having   tranfgrefTed  the  law  they 
were  refpe&irely  under  ;  the  Jews,  the 
revealed  kw  of  God,    and  the  Gentiles, 
the  law  of  nature  ;    k  is  impoffible  that 
any  fhould  attain  to  justification  in  a  way 
ftri&ly  legal.     For  in  order  to  juftificati- 
on  by  the  deeds  of  law,  of  any  law  what 
ever,    it   is    neceflary   that   thofe  deeds 
fhould  be   exailly  conformable  to  that 
Jaw.     And  no  mans  deeds  having  been 
thus  conformable  to  law,  it  is  impoffible 
that  cither  Jeiu  or  Gentile,  that  any  man 
whatever,  fhould  be  juftified  in  that  way. 
It  is  necefTary  that  grace  and  mercy  in 
tervene,    in  order  to  the  juflification  of 
a  tranfgfefTor.    But  tho'  we  are  not  jufti 
fied  by  the  deeds  of  law,    in  the  fenfe  a- 
bove  exprefTed  ;   it  does  not  follow  that 
we  are  juftified  by  faith  or  believing  onlj^ 
as  faith  is  diftinguifhed  from  repentance 
and  newnefs  of  life.     Nor  is  there  any 
neceflity  of  fuppofing  that  the  apoftlehere 
ufes  the  term  faith  in  that  reftrained  fenfe. 
Altho'  we  fhould  fuppofe  that  faith  is  here 
ufed  as  comprehenfive  of  evangelical  o- 
bedience,  when  we  are  faid  to  be  juftifi 
ed  thereby  ;  this  would  not  be  inconfifl- 
ent  with  what  is  immediately  added, — — 
•without  the  deed*  of  law.    There  is  no  con- 

tradidiou 


i  go  Of  yuftification  by  Faith. 

SERM.  tradition  in  faying  that  we  are  juflified 
VII.  by  faith,  including  fubje&ion  and  obedi 
ence  to  Chriit  in  our  idea  of  faith  ;  and 
faying,  at  the  fame  time,  that  we  are  not 
juftified  by  the  deeds  of  law  :  For  the  lat 
ter  is  only  faying,  in  other  words,  that 
we  are  not  juitified  by  a  perfect  righteouf- 
iiefs  ;  or  by  works  exactly  conformable 
to  law.  In  ihort,  tho'  faith  is  here  op- 
pofed  to  the  deeds  of  laiv,  it  is  not  oppof- 
ed  to  repentance,  and  evangelical  holi- 
nefs  ;  but  only  to  fuch  a  righteoufnefs  as 
would  jullify  a  man  in  the  eye  and  fenfe 
of  law  ;  and  fo  be  inconfiltent  with  grace 
in  the  Law-giver. 

WHETHER,  therefore,  the  Apoftle  is 
fpeaking  only  of  the  law  of  Mofes,  or  of 
law  in  the  moil  unlimited,  abfolute  fenfe  ; 
it  comes  exactly  to  the  fame  thing,  as  to 
the  point  now  in  queflion.  Upon  nei 
ther  of  the  fuppofitions  is  there  any  need 
of  underftanding  him  as  oppofmg  faith, 
to  the  obedience  of  faith,  or  to  gofpel 
holinefs  ;  but  only  to  the  deeds  of  law, 
in  that  fenfe  wherein  he  ufes  thefe  terms  : 
Which  fenfe  is  manifeftly  this,  viz.  works 
exa&ly  correfpondiag  to  the  demands  of 
law,  whether  that  of  Mofes>  or  that  of 
nature.  In  this  fenfe,  it  is  indeed  evident* 
that  no  man  is  juftified  by  the  deeds  of 
kw  ;  becaufeg  as  the  apoftle  obferves,  all 

have 


Of  Juftifaation  by  Faith.  igi 


have  finned.     But  it  may  be  ftill  true  that 

we  are  jullified  by  our  obedience  to  the     VII. 

gofpel  ofChrift. 

BUT   I  will  go  one  ftep  further  here, 
by  way  of  conceffion  ;  and  allow,  for  the 
prefent,    that  the  Apoille  oppofes  faith, 
not  only  to  a  legal  righteoujhefs,  but  even 
to  all   external  alh  of  evangelical  obedience. 
And  even  this  fuppofition  will  not  mili 
tate  in  the  leaft  degree,  againft  any  thing 
1  have  faid  ;    or   favour  tiie  common 
fillfidian  dodhine.     Afts  of  external  obe 
dience,  or  good  works,  moft  properly  fo 
called,  are  inch  as  proceed  from  an  obe 
dient  and  good  heart  ;  from  a  righteous 
principle  within.    It  is  the  good  tree  onlv, 
that  bringeth  forth  good  fruit  ;    and  it  is 
only  a  'good  man,    out  of  the  good  treafure 
In  his  heart,  thau  bringeth  forth  good  things. 
An  holy  principle  within,    is  confidered 
in  fcripture  as  prior  to  good  works  ;  the 
latter  being  the  exertions  and  operations 
of  the  former.  ,  .And,   as  was  laid  in  the 
former  part  of  this  diicourfe,    a  man  is 
juftified  in  the  fenfe  of  the  gofpel,  and  in 
the  fight  of  God,   affoon  as  he  is  poileffed 
of  this  good  principle  ;    and,  therefore, 
antecedently  to  his  doing  any  of  thofe  good 
works,  which  flow  from  it  :   Yea,  he  is 
juftified,    tho'  he  (hould  not  live  to  per* 
form  any  good  works  at  all.    So  that  it 

may 


192  Of  Juftification  by  Faith. 

may  be  allowed,  confiftently  enough  with 
what  has  been  laid,  that  the  apoftle  here 
oppofes  faith,    to  all  external  affs  of  o- 
bedience   in  general   ;     whether   of  o- 
bedience  to  law,  or  to  the  gofpel.     But 
yet  it  will  not  follow,   that  he  oppofes  it 
to  a  principle  of  goodnefs  and  holinefs  in 
the  heart  ;  the  neceffity  of  which  princi 
ple,    in  order  to  our  juftification  in  the 
fight  of  God,  is  all  that  I  am  arguing  for. 
Tho'  this  principle,   wherever  it  is,  •  will 
be  actually,    and  always,    productive  of 
an  obedient  life,    provided  there  is  time 
and  fcope  given  for  it  to  exert  itfelf.     So 
that  none  can  be  pofTefTed  thereof,  ex 
cepting  thole,  wrhofe  external  conduct  is 
agreeable  to  the  precepts  of  Chriftianity. 
— According  to  this  laft  explanation  of 
the  apoftle's  words,  faith  is  confidered  as 
virtually  and  radically r,    containing  evan 
gelical  obedience  ;    not  as  fomething  dif- 
tinft  from  it  :    And  therefore  St.  Taul 
does  not  here  teach  the  doftrine  of  jufti- 
fication  by  faith,  /;;  the  modern  fenje  ;  but 
the  contrary. 

IT  appears,  if  I  miflake  not,  from 
what  has  been  faid  above,  that  there  is 
no  neceffity  of  underftanding  the  apoftle, 
in  this  place  as  oppofing  faith  to  obedi 
ence,  in  the  way  that  many  interpret 
him  ;  or  as  affertiag  that  we  are  juftified 

by 


Of  Juftifaatiort  by  Faith* 

by  faith  exelufively  of  obedience* 
\vords  will   fairly  admit  of  a  different    Vl 
fenfe  ;  which  is  fufficient  to  my  prefent 
purpofe* 

THE    next   paffage   I  fhall   confider, 
wherein  faith  and  obedience  may  feerri 
to  be  oppofed  to  each  other,  is  Rom.  9. 
3 1 ,  <&c>*— ^But  Jfrad  'which  followed  after 
the  law  of  right eonfnefs,   hath  not  attained  to 
the  law  of  righteoufnefs  ?   Wherefore  ?   Be-* 
caufe  they  fought  it  not  by  faith  ;    but  as  it 
were  by  the  works  of  the  law.    This  paflage 
coincides  fo  nearly,    in  fenfe  and  defign* 
with  that  which  we  have  been  ccnfider- 
ing,  that  the  lefs  needs  to  be  faid  upon  it* 
By  Ifraefs  following  after  the  law  of  right e* 
oufnefs)   is  intended  the  Jew s  endeavour 
ing  to  work  out,    or  to  perform,    fuch  a 
righteoufnefs,    as  would,  of  itfelf  and  in 
its  own  nature^be  fufficient  to  juftify  them 
in  the  fight  of  God.     They  hoped  to  be 
juftified  merely  by  a  ftricl  adherence  to, 
and  obfervation  of  the   law   of  Mofes* 
However,  in  the  language  of  the  apoftle, 
they  did  not  attain  to  the  law  of  righteouf 
nefs  •  i.  e.  they  did  not  attain  to  that  juf- 
tification  unto  life,    which -they  were  i  it 
purfuit  of  ;    but  failed  in  the  attempt. 
Wherefore  ?    How  does  it  come  to  pals, 
that  they  did  not  attain  to  juftincation  ? 
This  queftion  the  apoftle  anfwers  in  the 
O  next 


&f-Jufi*ficaiion  by  Faith. 

SKRM.  next  words.  It  was  beca'nfe  they  fought 
to  be  ju  (lifted  In  an  improper  manner  ; 
J  in  a  way  wherein  it  is  impoftible  that  a- 
ny  fhould  be  juftified  ;  neglecting  that 
method  which  God  had  pointed  out.  It 
VJCLS'berau/e  they  J  ought  it,  not  by  faith ,  but 
'as  it  were  by  the  works  of  the  law  :  or,  by 
works  of  law  •  (for  the  articJe  is  here  o- 
mitted.)  The  plain  meaning  is,  that  the 

fenerality  of  the  Jews  of  this  corrupt  age, 
ad .rejefted  the'  hfeffiafi,   inftead  of  fub- 
mitting  to  -him,    and  fceking  jtiftiftcation 
sind  eternal  life,  by  him  :    They  imagin 
ed,  that  they  were  to  be  juftified  merely 
by  obedience  to  law  ;  and  that  they  flood 
in  no  need  of  the  grace  of  the  gofpe'l. 
For  which  reafon,  they  did  not  attain  to 
juftification ;  it  being  impoffible  thatjufti- 
fication  fhould  come  by  law,  unlefs  where 
there   is   a    perfefl   conformity   thereto. 
It  is  manifeft,  that  law,  not  tempered  and 
relaxed  by  grace,  muft  condemn  all  thofe 
that  fall  fhort  of  the  perfection  required 
by  it.     So  that  the  Jews,  whofe  fole  de 
pendence  was  upon  their  own  legal  righ- 
teoufnefs,  could  not,  in  the  nature  of  the 
thing,  be  juftified  in  this  way.-    Whereas 
the  Gentiles  (as  the  apoftle  obferves  in  the 
preceeding  verfe)  which  followed  not.  after 
righteoitfnefs,  attumed  to  righteoufnefi,  even, 
the  right  eoufnefs  which  i-s  of  faith  :  /".  e.  T  je 

Gentiles^ 


Of  Juftifaatiot%  by  Faith.  195 

Gentiles,  who  did  not  pretend  to  work  SB  RM. 
out  fuch  a  righteoufnefs  as  would  entitle 
them  to  j  uftification  in  the  eye  of  law  ; 
obtained  juftijication  notwithftanding  ; 
'viz.  that,  juftification  which  God  has  re 
vealed  in  the  gofpel,  thro'  faith. 

THERE  is  furely  no  veceffity  of  fup- 
pbfing  that  faith  and  evangelical  obedi 
ence  are  here  oppofed  to  each  other  ;  ,as 
if  righteoufnefs,  or  juftificatiori,  came  by 
the  former,  and  not  by  the  latter.  Faith 
is  only  oppofed  to  an  imaginary,  legal 
righteoufnefs  ;  fuch  a  one  as  the  Jews 
trufled  to,  defpifing  and  rejecting  the 
grace  of  the  gofpel.  And  this  paiTage 
will  receive  farther  illuftration  from  ano 
ther,  in  the  i  oth  Chap,  of  the  fame  epif- 
tie,  ver.  3  and  4.  The  apoftle  fays,  that 
the  Jews,  being  ignorant  of  the  righteoufnefs 
of  God,  and  going  about  to  eftablifi  their  own 
rigbteoujnefs,  have  not  Jubmitted  tbemfelves 
to  the  rigbt'eoujnefs  of  God.  For  Chrtft, 
fays  he,  is  the  end  of  the  law  for  righteouj- 
fiefs  to  every  one  that  betievetb.  The  fenfe 
is  : — Altho'  the  mofaic  difpenfation  was 
never  clefigned  for  a  law,  in  the  exa£t 
obfervation  of  which,  the  Jews  were  to 
be  accepted  and  juftified  of  God  ;  but  had 
a  typical  reference  to  the  Mejflah,  thro' 
whom,  in  a  way  of  grace,  juftification 
comes  ;  yet  the  Jews  being  ignorant  of 
O  z  this 


l  g  6  Of  Jufiifaation  ty  Faith. 

SERM.  this  method  of  juftification  thro'  grace, 
which  God '  has  ordained  for  Tinners  $ 
having  perverted  the  law,  which  had  a 
fiddoiv  of  good  things  -to  come,'  from  its  ori 
ginal  meaning  and  true  defign  ;  and  vain 
ly  attempting  to  work  out  luch  a  rights 
ouihefs  as  would  render  the  intervening 
of  grate  needlefs  ;  fuch  a  one,  as  might 
give  them  a  title  to  juftification  upon  the 
footing  of  mere  law  ;  the  Jews  having 
thus  miftakcn  the  matter,  have  not  futn 
mitted  to,  but  oppofed,  that  method  of 
juftification  which  God  has  ordained  and 
revealed,  thro'  faith.  For  Ch rift  is  typi 
fied  and  prefigured  in  the  law  itfelf,  as 
the  end  of  it,  for  juftification,  to  all  thofe 
who  believe  in,  and  fubjeft  themfelves  to, 

Him.- Is  there  any  neceffity  of  fup- 

pofmg  that  the  apoftle  here  oppofes  be 
lieving  in  Chrift,  to  obeying  his  gofpel  ? 
It  is  p'ain,  that  he  oppofes  believing,  on 
ly  to  the  conduct  of  the  Jews,  who  went 
about  to  eftablifo  their  o-ion  right  eonjnefs  ; 
i.  e.  who  expected  to  be  juftified  upon 
the  footing  of  mere  law  ;  not  being  ien- 
fible  that  they  fell  fo  fhort  of  the  righte- 
oufnefs  required  therein,  as  to  ft  and  in 
need  of  the  grace  of  the  Gofpel  ;  and 
who,  therefore,  rejected  the  promifed 
Saviour,  This  paffage  is,  I  think,  ex- 
parallel  to  that,  confidered  above* 

•    And 


Of  Juftificalion  by  Faith.  197 

And  in  both  of  them,  the  term  faith  is  u-  SERM. 
fed  in  a  complex  fenfe,    for  believing  in    VIL 
Chrift,  and  iliicerely  obeying  his  gofpel; l 
not  in  the  retrained  fenfe  of  fome  modern 
divines  ;   as  if  our  justification  were  fui- 
pended  on  the  former,  exclulively  of  the 
latter  :  For  which  notion  there  is  no  foun 
dation  in  the  new-teftament.- 

ANOTHER  pafTage  of  fcripture,  where 
faith  and  obedience  may  feem  to  be  op- 
pofed  one  to  the  other,  is  Eph:  2.  8,  9. 
For  by  grace  are  ye  faved  thro1  faith  ;*  (and 
that  not  of  your felv  es  ;  /'/  is  the  gift  of  God) 
not  of -works,  lefl  any  manjhould  boa  ft.  Thofe 
words  [and  that  not  of  yourfelves  ;  it  is 
the  gift  of  God]  are  incidental  in  the  a- 
poftle's  difcourfe  ;  and  the  fenfe  of  them 
as  been  much  controverted.  And  lince 
t  is  not  neceffiiry  that  the  meaning  of 

em  fhould  be  ascertained,  in  order  to  a 
refolution  of  the  particular  point  now  be 
fore  us,  I  fhall  pals  them  over  at  prefent, 
and  confider  the  paffage  independently  of 
them.  By  grace  are  yefaved  thro1  faith — • 
not  of  'works^  lefl  any  man  flwuld  boaft. 
"  Does  not  the  apoftle  (as  fome  argue) 
here  plainly  oppofe  gofpel  faith,  and  go£ 
pel  obedience  to  each  other  ?  Does  he 
not  afcribe  our  juftification  wholly  to  the 
former  ;  and  deny  that  the  latter  is  any 
caufe  or  ground  thereof  ?  Is  it  not  upon 
O  3  this 


FL 

ha 

s 


1 9  &  ^f  Juftification  by  Faith. 

DERM;  this  foundation  that  he  fays,  our  falvati- 
on  is  of  <;rrace  ?  And  does  he  not  intimate, 
that  if  works,  or  obedience,  came  in 
here,  there  would  be  fome  catsfe  of  boaft 
ing  ?  Whereas,  if  we  are  juftified  folely 
by  faith,  or  believing,  there  will  be  no 
room  left  for  men  to  glory  :  All  boafting 
wri!l  then  be  excluded."  To  this  I  an- 
fwer, 

i ft.  THAT  the  apoftle  is  not  here 
fpeaking  particularly  concerning  our  juf- 
tificaticn  ;  but  concerning  our  falvation 
in  general  :  "  By  grace  are  yejaved." 

2dly.  EVEN  thofe  who  affert  the  doc 
trine"  of  juftification  by  faith  only,  in  op- 
pofition  to  evangelical  obedience,  gene 
rally  hold  the  neceffity  of  works,  or  obe 
dience,  in  order  to  falvation  :  (a  diftin&i- 
on,  the  vanity  of  which  will  be  fhown  ill 
the  next  difcourfe)  So  that  this  pafTage 
either  proves  nothing  to  their  purpofe  ; 
or  it  proves  too  much  ;  and  more  than 
they  are  willing  to  allow,  viz.  that  we 
are  not  only  juftified,  but  faved,  with 
out  works. 

Sdly.  IF  it  had  been  the  apoftle's  in 
tention  to  exclude  every  thing  done  by 
man,  from  being  any  occafion,  ground 
or  condition,  of  his  Acceptance  with 
God  ;  (that  fo  all  caufe  of  boafting  might 
be  taken  away)  he  muft  then  have  ex 
cluded 


Of  Juftificqtion  by  Faith.  199 


eluded  faith  alfo  :    Far  believing  is 
own  act  ;  $f$  exprefly  called  a  mr£,  by 
our  Siivio  ur,  'as  has  been  obferved  before. 
Wiicreas  St.  Taul  fays,   on  the  contrary, 
that  we  are  faved  by  grace  thro  faith.     I 
would,    if  poffible,    exprefs  what  I  here 
intend,  fo  as  not  to  be  mifunderftood.  It 
is  fajd  by  fome,    that  if  our  justification 
and  acceptance  with  God,  depended  up 
on  our  obeying  the  Gofpel  ;    upon  any 
thing  we  do,    be  it  what  it  will  ;    then 
we  iliould  be  jufHficd,  not  by  grace,  but 
by  works  ;  and  confequently  there  would 
be  room  left  for  boafttng,  which  is  not  to 
be  allowed.  Well  then,  believing  in  drift 
is  our  own  aft  ;  it  is  our  work,  tho'  not 
done  without  the  divine  AiLftance.     E~ 
vea  this,  muft  therefore  be  excluded,  ac 
cording  to  the  prefent  arguinent?left  fomc 
ground  of  boaifing  fhould  remain.    Faith 
is  as  much  excluded,    by  the  prefent  ar 
gument,    from  having  any  hand  in  our 
j  unification,    as  obedience  in  any  other 
refpect.     For  whether  our  juftification 
depend  upon  one  act  of  obedience,  viz.- 
believing  ;    or  whether  it  depends  upoii 
many,  there  is  ftill  caufe  of  boafting,  if 
this  way  of  reafoning  be  juft.     We  may 
therefore  conclude,    that  this  method  of 
arguing  is  not  good  ;    becaufe  it  proves 
too  much  ;   and  even  makes  the  apoftle 
•.-..  04  contradict 


300  Of  Juftifaation  by  Faith. 

SERM.  contradift  himfelf ;  for,  tho'  hedifailows 
VIJ.      of  boafting,  yet  he  aflerts  that  our  falva- 
"  tion  is  conne&ed  with  fomething  which 
we  4o,-^~ 

4thly.  ALL  occafion  of boafiing  feems 
to  be  taken  away,  if  we  exclude  works 
from  being  any  meritorious  caufe  of  our 
juftification  and  falvation  ;  even  tho'  they 
are  not  excluded  from  being  the  conditi 
on  of  it.  If  we  acknowledge  our  obedi 
ence  is  very  imperfect,  fo  that  we  cannot 
be juftified  upon  the  footing  of  mere  law  ; 
if  we  acknowledge,  that  we  cannot  claim 
Salvation  as  our  due,  by  virtue  of  any 
works  of  righteoufnefs  which  we  have 
done  ;  if  we  acknowledge  ourfelves  in^ 
debted  for  it  to  the  grace  of  God  in  Jcfus 
Chrift  ;  this,  furely,  leaves  no  room  for 
boafting  ;  tho'  we  may  ftill  very  confjf- 
tently  hold,  that  our  juftification  is  fuf- 
pended  upon  our  hearty  fubmiffion  to 
Chrift,  and  fincere  obedience  to  his  com 
mandments.  The  afTerting  of  this  is  not 
contradicting  what  the  apoftle  fays,  that 
we  are  not  faved  by  'works  ;  but  perfedly 
conilftent  therewith.  He  intends  no 
more,  than  that  we  are  not  faved  upon 
the  footing  of  mere  law  ;  by  fuch  works 
as  would  exclude  grace  ;  and  leave  room 
for  boaftiag.  And  his  meaning,  I  hum-* 
conceive,  might  be  expreffed  thus, 

more 


by  Faith.  201 


snore  at  large.  "  Take  heed, 
do  not  exalt  yourfelves,  or  over-rate  your  VII 
own  works,  to  the  dishonoring  and  fub~ 
verting  of  the  grace  of  God  :  For  it  is  by 
His  grace  and  free  bounty,  that  you  are 
faved  ;  not  in  the  way  of  obedience  to 
law,  confidered  as  a  covenant  of  works  ; 
but  in  the  way  of  faith,  which  is  reveal 
ed  thro'  Chrift,  to  the  tranfgreflbrs  of 
Law,  You  are  not  faved  by  works,  or 
by  a  legal  obedience  ;  or  on  account  of 
the  intrinfick  value  and  merit  of  any 
thing  you  do.  You  have  not  obeyed  a- 
ny  law  of  works  fo  perfectly,  that  falva- 
tion  becomes  your  due.  And  of  this  I 
admoniih  you,  left  any  man  fhould  proud 
ly  bbaft  ;  or  think  more  highly  of  him- 
ielf  and  his  works  than  he  ought  to  do, 
to  the  diftiohor  of  divine  grace/' 

Tins  appears  to  me  to  be  the  true  fenfe 
of  the  Apoftle.  And  if  it  is,  the  paflage 
does  not  favour  the  do6lrine  of  juftifica- 
tion  by  faith  alone,  in  the  modern  fenfe  of 
the  terms  :  But  is  perfectly  conliftent 
with  the  contrary  fcheme  ;  wherein  obe 
dience  to  the  gofpel  is  fuppofed  neceflary 
in  order  to  our  acceptance  with  God. 
There  is  a  wide  difference  betwixt  faying, 
that  we  are  juftified  and  faved  by  works, 
merely  upon  the  footing  of  law  ;  (which 
is  what  the  Apoftle  deaies)  and  faying, 

that 


2  o  3  Of  *Juftification  by  Fa  ith. 

S  E  R  M.  that  we  arc  j  uftified  and  faved,by  believing 
VII.  in,  and  (QJ, Dieting  to  Him  that  was  the 
End  of  the  law  for  right  eoufnefs  ;  and  who 
has  redeemed  us  from  the  curfe  thereof : 
(Which  is  what  he  denies  not.)  The 
former  is,  indeed,  to  lub vert  the  grace  of 
the  gofpel,  and  to  leave  room  for  boaft- 
ing  ;  the  latter  does  neither  ;  but-  duly 
exalts  the  grace  of  God  ;  and  leads  us  to 
think  foberly  of  our/elves,  as  ive  ought  t& 
think. 

IT  is  hoped,  that  what  has  been  faid 
upon  thefe  feveral  paflkges  of  fcripture, 
may  ferve  in  fome  meafure  for  the  iliuf- 
tration  of  others,  which  fpi-ak  of  our  be 
ing  juftified  by  faith,  and  not  by  works. 
Tho'  I  do  not  pretend,  as  yet,  to  have 
proved  any  thing  ,  more,  than  that  thefe 
paflages  do  not  eftablifh  the  dodrine 
which  they  are  commonly  alledged  in 
fupport  of.  And  this,  certainly,  they  do 
not  -r  becaufe  they  fairly  admit  of  another 
conftrudion,  than  that  which  is  put  up 
on  them.  If  I  have  mown,  that  there  is  no 
vecejjity  of  fuppofing,  that  the  facred  wri 
ters  intended,  in  thefe  paflages,  which 
ipeak  of  faith  and  works,  to  oppofe  faitU 
to  evangelical  obedience  ;  this  was  all 
that  I  propofcd  to  do,  at  p  relent.  la 
my  next  difcourfe,  I  ihall  fhow,  that 
they  cannot  pombly  be  oauUcritood  thus, 

in 


Of  *JuJlificatwn  by  Faith.  2.03 

in  any  tolerable  confiftency  with  the  ge-  SERM. 
neral  do&rine  of  Scripture  ;  and  confe-     VII. 
quently,    that  when  we  arc  (aid  to  be 
juftified  by  Faith,   the  term  faith  is  ufcd 
in  fuch  a  latitude,  as  to  involve  in  it  that 
obedience  to  the  gofpel,   the  neceffity  of 
which  was  to  be  made  evident. 


SERMON 


SERMON     VIII. 


Of  Juftification  by  Faith. 


x^<xx>oc<^::oc<x:x> 

JAMES  I.   21,   22. 

LA  T  apart  all  filthinefs  and  fuperflitity  of 
mughtinefs,  and  receive  with  meeknefs  the 
ingrafted  word,  which  is  able  to  fave  your 
fouls.  But  be  ye  doers  of  the  word,  and 
mt  hearers  only^  deceiving  your  ownfelves. 

SERM  TT*  is  a  very  obvious  inference  from  this 
VIII  *  A  Pa^age  °f  Scripture,  That  in  order  to 
the  Salvation  of  our  Souls,  it  is  neceflary 
we  fhould  be  doers  of  the  word>  as  well  as 
hearers  and  believers  of  it  ;  and  that  they 
who  expeft  to  be  faved  upon  any  other 
terms,delude,and  impofe  upon,themfelves. 
However,  -there  is  great  reafon  to  fear, 
that  many  perfons  do  actually  thus  deceive 
their  own  felves,  in  a  matter  of  the  laft 
importance ;  fondly  imagining,  from  what 

the 


Of  Juftifi cation,  by  Faith.  205 

the  fcripture  fays  concerning  our  being  SERM. 
faved  by  grace  \  being  found  in  Chrift,  not  VIII. 
having  our  oivn  righteoufnejs  ;  and  being 
juftified  by  faith  ;  that  obedience  to  the 
gofpel,  is  not  an  indifpenfable  condition 
of  our  obtaining  eternal  life.  I  have 
therefore,  in  feveral  difcourfes,  been  en 
deavouring  to  undeceive  thofe,  who  may 
have  thus  deceived  them/elves  ;  and  to 
guard  others  againft  the  like  fatal  de- 
luflon. 

IN  my  laft  difcourfe,  I  entered  upon  a 
confideration  of  thofe  paffages  of  fcrip 
ture,  wherein  our  juftification  with  God, 
is  faid  to  be  by  faith  ;  by  faith  without 
•works  ;  without  the  deeds  of  law,  and  the 
like.  From  whence  many  have  conclude 
ed,  that  obedience  to  the  Gofpel  was  not 
neceffary  in  order  to  our  being  juflified  ; 
but  that  faith  alone,  (in  the  modern  re- 
ftrained  fenfe  of  the  term,  as  it  is  diftin- 
guiflied  from  repentance  and  newnefs  of 
life)  is  available  thereto.  It:  has  been 
fhown  that  there  is  no  neceffity  of  under- 
ftanding  the  paffages  intended,  in  this 
fenie  ;  and  that  a  fair  and  intelligible  ac 
count  may  be  given  of  them,  without 
having  recourfe  to  the  modern  folifidian, 
doftrine.  There  is  no  need  of  fuppofing,' 
that  when  the  apoltles  oppofe  faith  and 
works  to  each  other,  afferting  that  we 

arc 


206  Of  Juftification  by  Faith. 

SERM.  are  juftified  by  the  former  exclusively  of 
VIIL  the  latter,  'they  intended  to  oppofe  faith, 
to  repentance  aad  evangelical  obedience. 
No  more  -may  be  intended  by  thefe  ex- 
preffions,  than  that  we  are  not  juftified 
upon  the  footing  of  mere  law  ;  but  t>y  the 
grace  of  God  revealed  in  the  Gpfpql. 
•  BUT  I  proceed  now,  as  was  proposed 
ill  the  SECOND  Place,  to  (how.  That  the 
paffages  of  fcripture,  which  fpeak  of  our 
being  juftified  by  faith  without  the  deeds  of 
Jaw,  &c.  cannot  pojjibly  mean,  That  we  are 
juftified  by  faith,  as  dirtinguiihed  from  re 
pentance  and  new  obedience,  in  any  to 
lerable  confiftency  with  the  general  doc 
trine  of  fcripture  :  And  that  it  is  abfo- 
lutely  neceffary  to  underftand  the  term 
faith,  in  fuch  paffages,  in  a  larger  fenfe  ; 
as  comprehending  repentance  and  evan 
gelical  obedience  in  it  ;  not  as  contradif- 
tinguifhed  therefrom. 

To  make  which  point  evident,  I  muft 
juft  remind  you  of  what  was  laid,  in  the 
foregoing  difcourfe,  concerning  the  fcrip- 
ture-notion  of  juftification,  and  the  blei- 
fingsand  privileges  included  in  it,  as  it  re- 
fpeds  us,  fmful  creatures.  J unification, 
as  was  there  premifed,  involves  in  it,  the 
remiffion  of  fins,  the  acceptance  of  our 
perfons  to  the  favour  and  friendfliip  of 
God,  and  a  title  to  eternal  life  in  the 

kingdom 


Of  J  unification  by  Faith.  207 


kingdom  of  heaven.     This  is  the 
which  the  holy  fcriptures  give  us  of  jufti-    VIII. 
fi  cation,  f  And  I  de.tire  that  this  may  be  '  —  *~ 
kept  in  mind  ;  other  wife  the  enfuing  dif-    -\  vi 
courfe  will  not  be  fully  underftood.  Serm.^ 

Now,  Thai  fat  t-by  when  we  are  faid 
to  be  justified  thereby,  without  the  deeds  tif 
•law,  &c.  cannot  mean  faith,  exclusively 
of  repentance  and  obedience  ;  but  miifl 
intend  faith,  confi'dered  as  the  principle 
of  .•evangelical  holiuefs,  and  as  virtually 
co  mp  re  n  ending  it,  will  appear  from  the 
following  cbniklerations.  ' 

i.  WHATSOEVER  is  neceffary  in  or 
der  to  the  forgivenefs  of  fins,  is  alfo  ne- 
ceflary  in  order  to  j  unification  ;  becaufe 
t"ie  pardon  of  fin  is  a  principal  part  of 
our  juftitication.  It  is  a  manifeft  re- 
pi  i  pliancy  to  fay,  that  we  can  b?  jufti- 
fied  without  that  which  is  neceffary  to 
our  forgivenefs,  if  forgivenefs  is  includ 
ed  in  the  idea  of  juftificatiin.  This 
would  be,  in  effect,  to  fay,  that  we  arc 
juitifte'd  without,  and  independently  o^, 
that  upon  which  our  j  unification  i-  fuf- 
pended.  Since  juftification  before  Go  •!, 
involves  in  it  the  pa  ding  by  our  ofie..- 
ces,  we  cannot,  certainly,  become  the 
fubjecls  of  it,  till  we  have  complied  with 
thole  terms,  on  which  God  has  exprefly 
made  our  forgivenefs  with  him  to  depend. 

And 


268  Of  yufltjlcation  by  'Faith 

DERM.  And  if  we  look  intd  the  new-teftameii^ 
we  (hall  find,  that  God  has  fufpended 
our  forgivenefs  with  him,  Upon  our  for 
giving  thofe  that  have  injured  us.  "  If 
ye  forgive  men  their  tfefpafles,  fays  our 
Saviour,  your  heavenly  Father  will  alfo 
forgive  your  trefpaffes  :  But  if  ye  forgive 
not  men  their  trefpaffes,  neither  will  your 
heavenly  Father  forgive  your  trefpaffes/' 
Since  then,  the  forgiving  of  our  neigh^ 
bour  is  neceffary  to  our  forgivenefs  ;  it 
muft  be  equally  neceffary  in  order  to  our 
juftification  ;  unlefs  any  will  fay,  that 
we  may  be  juftified  without  being  for 
given  :  i.  e.  in  effeft,  be  pardoned  with 
out  being  pardoned.  For  it  really  comes 
to  this,  if  pardon  is  included  in  juftifica 
tion,  and  an  effential  part  of  it.  * 

Now  fmce,  at  leaft,  that  one  chriftiari 
duty  of  forgiving  an  offending  brother,  is 
requifite  in  order  to  our  being  forgiven 
oiirfelves  ;  and,  confequently,  in  order 
to  our  being  juftified  ;  how  can  the  faith, 
by  which  we  are  faid  to  be  juftified,  be 
oppofed  to  chriftian  obedience  ?  or  un- 
derftood  excluf  ively  of  it  ?  Is  it  not  a  ma- 

nifeft 

*  That  juftification  comprifes  in  it  the  pardon  of  fin,-  was 
fhown  in  the  prece'eding  difcourfe  :  Nor  will  this  be  deni- 

•  ed  by  thofe  •  who  are  the  moft  likely  to  deny  the  general 
doftrine'here  advanced  ;  fmce  jaftification  is  .thus  defined 

"  in  the  ^JffiM/y**  Caieckifm,  "  'Juftification  Is  as  aft  of 
^  God's  free  grace,  wherein  he  pardoneth  all  our  fins,  Ice, 


Of  y unification  by  Faith.  209 

nifeft  contradiction  to  fay,  that  we  are  SERM. 
juftified  by  faith  alone,  in  the  modern  VIII. 
fenfe,  by  faith  as  diftinguifhed  from  obe-  " 
dience  ;  and  yet  to  fay,  that  our  forgive- 
nefs  with  God  (  a  primary  and  principal 
branch  of  our  juftification)  is  fufpendedon 
the  condition  of  forgiving  our  neighbour 
his-  trefpafles  ?  There  cannot  well  be  a 
greater  folecifm,  or  repugnancy.  We 
are  therefore  reduced  to  this  neceffity  ;  to 
this  dilemma  :  We  muft  either  deny,  that 
our  forgivenefs  is  fufpended  upon  our  for 
giving  others  ;  (tho'  our  Saviour  has  ex- 
prefly  aflerted  it)  or  elfe  we  muft  ac 
knowledge,  that  the  faith,  by  which  we 
are  juftified,  involves  obedience  in  it,  in- 
(lead  of  being  oppofed  thereto.  The  al 
ternative  is  unavoidable  ;  there  is  no  me 
dium  in  this  cafe,  if  pardon  is  an  efTential 
part  of  juftification  ;  which  is  now  taken 
for -granted. 

THIS  is  fufficient  to  fhow  in  general, 
that  the  vulgar  notion  of  juftification  by 
faith  alone,  cannot  be  true.  It  is  at  leaft 
necefTary,  that  we  add  to  our  faith,  that 
one  virtue  of  forgiving  others  their  tref 
pafles.  And  here  I  may  aik,  Whether, 
fince  this  one  is  required,  in  order  to  our 
being  pardoned  and  juftified,  it  is  not 
reafonable  to  fuppofe,  that  all  other 
chriftiaa  virtues  are  neccflary  to  the  fame 
P 


2io  Of  Justification  by  Faith. 

SERM.  end  ?    What  ground  is  there  to  imagine, 
Vlil.     that  this  one  duty  is  made  neeeflary,  and 
'.that  others,  of  equal  importance,  are  uir- 
neceflary  ?     Our   Saviour's    particularly 
mentioning  and  requiring  this,    does  not 
-exclude  others  ;    but  it  may  be  naturally 
inferred,  that  all  other  evangelical  graces 
and  virtues  are  neceflary  like  wife  :  Efpe- 
cially  fmce  no  good  reafcn  can  be  affign- 
ed,    why  our   pardon   and  juftification 
ihould  be  fufpended  upon  this,  rather  than 
upon  many  other. duties  of  Chriftianity  ; 
fuch  as  the  love  or  fear. of  God,  love  and 
gratitude  to  our  Saviour,  and  juftice  to 
wards  man.     Indeed  if  there  is  fuch  a 
natural  and  neceflary  connection  betwixt 
the  feveral  graces  and  virtues  of  Chriftia 
nity,  as  fome  fuppofe  ;  if  lie  that  is  defti- 
tute  of  one,    muft  needs,  be  deftitute  of 
all  ;    and    if  he  that  is  poflefled  of  one', 
.muft  alfo  be  the  fubjeft  of  all  ;  it  follows, 
that  they  are  all  equally  neceflary  to  par- 
<lon  and  juftification,  or  equally  unnecef- 
fary :  So  that  the  requiring  of  any  one,  is, 
in  effect,  the  requiring  of  all  ;  and  if  there 
is  any  one,    which  is  not  neceflary,  no 
other  can  be  neceflary.     This  is,  indeed, 
only  an  argument  ad  bominem.     And  be- 
caufe  I  am  not  certain,  that  there  is  real 
ly  any  fuch  j.ieceii*rvr  concatenation  or 
comiexipn,    betwixt  th>;  various  graces 

and 


Of  Juftificatlon  by  Faith.  %  i  x 

&nd  virtues  of  Chriftianity,  I  fhall  not  in-  SERM. 
fift  upon  it.     But,  VIII. 

2diy,  THAT  faith  cannot  be  oppofed  ' 
to  evangelical  obedience,  when  we  are 
faid  to  be  juftified.  thereby,  appears  from 
the  fcripture-dodrtne  of  repentance*  It 
will  not,  I  fuppofe,  be  denied,  that  par 
don,  or  the  forgivenefs  of  fins,  is  fuf- 
pended  on  our  repentance.  But  becaufe 
thofe,  with  whom  I  am  concerned,  can 
deny  almoft  any  thing,  I  fhall  prove  this 
point  before  I  deduce  the  confequence 
intended.  The  few  paflages  following 
may  fuffice- — -"  Let  the  wicked  forfake 
his  way,  and  the  unrighteous  man  his 
thoughts  ;  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him  ; 
and  to  our  God,  for  he  will  abundantly 
pardon."' — "  I  have  no  pleafure  in  the 
death  of  him  that  dieth  ;  but  that  the 
wicked  forfake  his  way  and  lhre" — "  Ex^ 
cept  ye  repent,  ye  fhall  all  likewife  per- 
ifh." — "  That  repentance  and  remiffion 
of  fins  fhould  be  preached  in  his  name/' 
• — •"  Repent  and  be  converted,  that  your 
fins  may  be  blotted  out."' — "  Teftifying 
both  to  the  Jews,  and  alfo  to  the  Greeks, 
repentance  towards  God,  and  faith  to 
wards  our  Lord  Jefas  -Chrift."— "  He 
that  cpvereth  his  Sins  (hall  not  profper  •, 
font  whofo  confefleth  and  forfaketh  them, 
p  2  fhall 


2 1 3  <y  Juftif cation  by  Faith. 

SERM.  fhallfindjnercy." — -"If we  confefs  our 
fins,  he  is  faithful  and  juft  to  forgive  us  our 
fins,  and  to  cleanie  us  from  all  unrigh- 
teoufnefs." —  Thefe  pafTages  abundantly 
Jhow,  that  our  forgivenefs,  pardon,  or 
acceptance  to  the  divine  favour,  depends 
upon  our  repenting  of  our  fins  ;  that  eve 
ry  true  penitent  fliall'obtain  mercy  ;  and 
that  all  impenitent  tranfgreffors  lhall  final 
ly  be  condemned. 

Now  if  repentance  is  really  necefTary 
in  order  to  our  obtaining  pardon,  it  muft 
be  equally  neceflary  in  order  to  our  being 
juftified  :  Since,  as  has  more  than  once 
been  obferved,  our  pardon  is  involved  in 
our  juftification,  and  is  an  effcntial  and 
principal  part  of  it.  It  is  impoffible  we 
ihould  be  juftified  without  that  repen 
tance,  which  is  necefTary  to  the  pardon 
pf  our  fins  :  for  this  were  to  fuppofe,  that 
juftification  is  fom'ething  diftinft  fromr 
and  prior  to,  our  forgivenefs.  Repen- 
^ance,  then,  being  neceffary  in  order  to 
pur  being  pardoned  ;  and  therefore  ne- 
ceiTary  in  order  to  our  being  juftified  ; 
Jet  us  briefly  confider  the  fcripture  notion 
pf  repentance  ;  and  what  is  implied  in  it. 
JSIow  it  is  manifeft,  that  by  repentance, 
the  fcripture  intends,  a  turning  from  fin 
l;o  God,  accompanied  with  humiliation 
fprrow  fgr  feaying  offeackd  Hun*  It 


Of  Juftification  by  Faitl.  213 

is  a  principle  of  holinefs  and  univerfal  d-  SERM. 
bedience  ;  the  beginning  of  a  new  life,  VIII. 
devoted  to  God  and  his  Service.  Evan 
gelical  repentance,  therefore,  comprifes 
in  it,  evangelical  obedience •:  So  that  if 
the  former  be  neceflary  in  order  to  paf- 
don,  and  Juftification  unto  life,  the  latter 
mult  be  fo  too.  To  fay,  that  repentance 
is  neceflary,  and  yet  to  fay  that  the  for- 
faking  of  our  fins,  and  entering  upon  a 
courfe  of  obedience  to  God's  command 
ments,  (in  which  repentance  confifts)  ifc 
unneceflary,  is  a  plain  contradiction. 

FROM  thefe  premifes,  the  conclufibn 
is  very  obvious  to  thofe  who  will,  with 
out  prejudice,  attend  to  it  ;  viz.  That 
we  are  not  juftified  by  faith  alone,  ex'clu- 
fively  of  evangelical  obedience  ;  but  by 
faith,  confidered  as  the  beginning,  and 
the  great  principle  of  it.  Is  there  not  a 
very  manifeft  repugnancy  betwixt  theft 
"two  proportions  ? — Repentance,  which 
involves  in  it  a  turning  from  fin  to  God, 
is  neceflary  in  order  to  our  forgivenefs 
and  Juftification  : — But  yet  faith  alone* 
as  diftinguifhed  from  repentance  and  new 
obedience,  juftifies  us.  He  muft  have  a 
head  peculiarly  turned  for  making  fubtile 
diftinctionSj  that  will  undertake  to  recon 
cile  them.  They  are  cciitradi&ory  ;  and 
fiace  the  former  of  thefe  proportions  has; 
P  been 


214  Of  yuftification  by  Faith. 

been  proved   true,    the  latter  muft,   of 
courfe,  be  felfe. 

TH  E  reafoning  under  this  head,  may 
perhaps  feem  intricate  and  ahftrufe  to 
feme.  But  <he  argument,  if  I  miftake 
liot,  is  ftriftly  conclusive.  The  fum  of 
it  is  this— Pardon  being  an  effential  part 
of  our  juftiiication  ;  and  repentance  be 
ing  neceffary  in  order  to  pardon,  repen 
tance  muft  alfo  be  neceffary  in  order  to 
Justification,  And  fince  repentance  .  in 
volves  evangelical  obedience  in  it,  and  is, 
indeed,  the  beginning  of  it  ;  fuch  obedi 
ence  muft  alfo  be  neceffary  in  order  to  our 
being  justified,  And  therefore,  when  the 
fcriptures  fpeak  of  our  being  juftitied  by 
faith,  faith  cannot  be  oppofed  to  obedience, 
in  the  modern  way  of  interpretation  ;  but 
muft  comprehend  it.  So  that  thofe  paf- 
fages  of  fcripture,  fo  much  infifted  upon 
by  the  Sollfidl'ans,  are  not  only  capable  of 
a  different  fenfe  from  that  which  they 
put  upon  them  ;  but  there  is  an  abfolute 
ve-cefjity  of  interpreting  them  otherwife. 
Inched  if  the  pardon  of  fin  is  not  an  ef 
fential  part  of  our  jufiification  ;  or  if  re 
pentance  is  not  neceffary  in  order  to  par 
don  ;  or,  laftly,  if  repentance  does  not 
involve  in  it  a  turning  from  dead  works, 
to  ferve  the  living  God  ;  then  the  argu 
ment  uftd  abore/  is  iaiconduiive ;  and 

faith 


Of  yuftifaation  by  Faith.  215 

faith  alone  may  j  uftify .  But  if  thofe  po-  SE  R  M. 
fitions  are  true,  as  they  evidently  are, 
the  modern  notion  of  juftification  by  faith 
alone,  muft  be  both  falfe  and  futile  :  And 
the  advocates  for  it,  amiife  themfelves 
with  the  mere  found  of  words. 

3dly,  WHATSOEVER  is  neceflary,  in 
order  to  our  being  at  peace  withGod,  and 
becoming  the  objefts  of  his  peculiar  love 
and  .complacency,  is  neceflary  in  order 
to  our  juftification.  But  in  order  to  our 
being  at  peace  with  God,  and  becoming 
the  objefts  of  his  fpecial  love  and  compla 
cency,  it  is  neceflary  that  we  forfake  our 
Sins,  and  obey  the  Gofpel :  This  is  there 
fore  neceflary  in  order  to  our  juftification. 
The  two  proportions  from  whence  this 
conclufion  is  drawn,  I  fhall  briefly  prove. 

TH  E  former  of  them  is,  That  what- 
foever  is  neceflary  in  order  to  our  being 
at  peace  with  God,  and  becoming  the 
objects  of  his  peculiar  love  and  compla 
cency,  is  neceflary  in  order  to  our  jufti- 
^cation  :  The  proof  of  which  is  {hoit  and 
eafy.  It  is  in  our  juftification,  that  we 
commence  the  objects  of  the  divine  love, 
as  exprefled  in  the  propofition  ;  neither 
before  we  are  juftified,  nor  afterwards  ; 
but  at  the  fame  inftant.  And  indeed  our 
being  thus  reconciled  to,  and  at  peace 
v/ith,  our  Makef,  is  not  any  thing  really 
P  4 


2 1 6  Of  "Jujhficatlon  by  Faith. 

SERM.  diftinft  from  our  being  juftified  ;  but  one 
VIII.  of  the  bleffmgs  or  privileges  implied 
therein.  So  that  our  becoming  the  ob- 
jefts  of  God's  fpecial  love,  is  not  only 
cotemporary  with  our  juftincation  ;  but 
the  former  is  involved  in  the  latter,  infe- 
parable  from  it,  -and  an  efTential  part. of 
that  compound  idea.  It  is  a  contradicfti- 
on  to  fuppofe  a  man  juftified,  without 
fuppofing  him  beloved  of  God  ;  or  vice 
verfd,  beloved  of  God,  and  yet  not  jufti 
fied.  The  ideas  are  coincident,  and  mu 
tually  imply  each  other  :  So  that  whofo- 
ever  is  juftified,  is  at  peace  with  God, 
and  the  objeft  of  his  complacency  ;  and 
whofoever  is  thus  at  peace  with  God,  is 
juftified  of  .him.*  Now  thefe  ideas  (  or 
thefe  things  )  being  thus  coincident,  thus 
infeparable,  and  thus  mutually  inferring 
and  implying  each  other,  it  is  a  contra 
diction  to  fuppofe  that  any  thing  fhould 
be  requiflte  in  order  to  one,  which  is  not 
equally  requifite  in  order  to  the  other. 
To  fuppofe  that  our  being  beloved  of 
God,  depends  upon  one  condition,  and 
our  being  juftified,  on  another  condition ; 
is  to  fuppofe  thefe  things  diftinft,  and  fe- 
parable  from  each  other ;  which  they  are 
not,  according  to  the  fcripture  account 
of  them.  We  are  therefore,  if  we  ad- 
Jacre  to  this-  account,  obliged  to  own, 

that 


Of  purification  by  Faith. 


2  i 


that  whatfoever  God  has  required  of  us  SERM 
in  order  'to  conciliate  his  fpecial  love  and  VIIL 
friendfhip,  is  equally  required  in  order  to 
our  being  juftified  of  him.  Certainly 
more  cannot  be  necefTary  in  order  to  the 
former,  than  is  neceffary  in  order  to  the 
latter  :  For  if  more  were  neceffary,  it 
would  follow,  that  we  might  be  juftified 
without,  and  antecedently  to  our  being 
in  a  ftate  of  favour  and  friendfhip  with 
God  ;  which  were  a  manifeft  repug 
nancy. 

THE  other  propofition  to  be  proved,  is, 
That,  in  order  to  our  becoming  the  ob 
jects  of  God's  fpecial  love,  it  is  neceffary, 
that  we  forfake  our  fins,  and  obey  the 
gofpel  :  The  proof  of  which  is  ftill  more 
plain  and  direct.  For  there  is  no  peace, 
faith  God,  to  the  wicked.  He  has  faid, 
that  he  is  angry  with  the  wicked  every  day  ; 
*nd  that  if  they  turn  not  he  will  whet  his 
fword  -  No  one,  in  fhort,  can  look  in 
to  his  bible,  without  finding  -the  wrath  of 
God  there  revealed  from  heaven  agalnfl  all 
ungodlmefs  and  unrlghteoufnefs  of  men  ;  a- 
gainft  all  impenitent  and  unreformed  Sin 
ners.  So  far  are  perfons  of  this  character 
from  being  the  objefts  of  God's  fpecial 
love  and  complacency  !  The  doftrinc  of 
fcripture,  from  Genefes  to  the  Revelation 
of  St.  John,  is,  that  fo  long  as  men  perfe- 

vere 


2  *  8  Of  Juftification  by  Faith. 

SSRM.  vere  in  their  evil  ways,  they  are  at  cn- 
VIII.  mity  with  God,  and  abhorred  of  him  ; 
that  they  cannot  be  reconciled  to  Him, 
or  He  to  them,  without  turning  their  feet 
into  his  tejlimonies.  This  is  what  the 
fcripture,  thro'out,  reprefents  to.  us  as  in- 
difpenfably  necellary,  in  order  to  our  be 
ing  at  peace  with  our  offended  Maker  ; 
and  to  our  being  beloved  of  him  as  his 
fervants  and  children. 

THE  conclufion  follows  of  courfe, i;/z. 
that  we  cannot  be  juftified  without,  or 
antecedently  to,  our  thus  turning  unto 
God,  and  doing  the  will  of  our  Father 
^hich  is  in  Heaven.  Becaufe,  as  was 
faid  before,  whatfoever  is  requifite  in 'or 
der  to  the  former,  muft,  in  the  nature  of 
the  thing,  be  equally  neceflary  in  order 
to  the  latter.  Whenever  the  fcripture 
fpeaks  of  our  being  juftified  by  faith , 
there  is,  therefore,  a  neceffity  of  under- 
ftanding  the  term  faith,  in  a  complex  fenfe ; 
not  as  it  is  contradiftinguifhed  from  re 
pentance  and  obedience,  but  in  fuch  d. 
latitude  as  to  include  them.  For  other- 
wife  there  will  be  an  irreconcileable  con 
tradiction  betwixt  thofe  pafTages  of  Scrip 
ture,  and  many  others  :  I  now  mean, 
more  particularly,  fuch  as  make  the  for- 
faking  of  our  fins,  and  the  keeping  of 
God's  commandments,  neceflfary  in  or 
der 


Of  Juftification  by  Faith.  219 


der  to  oxir  becoming  the  objects 
paternal  love  and  favour.  If  this  is«ne- 
ceffary,  h  is  abfurci,  and  even  a  plain 
contradiction  to  imagine,  that  we  can  be 
juftified  by  faith  only  ;  underftanding  faith 
in  the  modern  reftrained  fenfe  ;  and  as  it 
is  oppofed  to  gofpel-obedience. 

4-thly,  WHATSOEVER  is  neceffary, 
according  to  the  terms  laid  down  in  the 
gofpel,  in  order  to  our  having  a  title  to 
eternal  life  in  the  kingdom  of  heaven,  is 
neceffary  in  order  to  our  being  juftified 
in  this  world.  But  in  order  to  our  hav 
ing  fuch  a  title,  it  is  neceffary,  that  we 
repent  of  our  fins,  and  obey  the  gofpel  : 
This  is,  therefore,-  necellary  in  order  to 
our  Juftification. 

T  'HE  former  proportion  is,  that  what 
ever  the  gofpel  makes  neceffary  in  order 
to  oiir  having  a  title  to  eternal  life  hereaf 
ter,  is  neceffary  in  order  to  our  juftifica- 
tion  here.  The  truth  of  which,  can,  I 
think,  admit  of  no  difpute  ;  it  being  evi 
dent  from  the  account  already  given  of 
j  uftification,  and  the  blcffings  and  privi 
leges  implied  in  it.  A  title  to  eternal  Life 
is  involved  in  the  fcripture-iclea  of  juftifi- 
cation  ;  and  is  an  effential  part  of  it.  We 
can  neither  be  juftified  without  this  title  ; 
nor  have  this  title  without  being  juftified; 
they  mutually  infer  and  imply  each  o- 

ther, 


22O  Of  Juftification  by  Faith. 

SERM.  ther,    and  are  infeparable.     So  that  it  is, 
VIII.     a  contradiction  to  fuppofe,    that  we  are 
'  juftified  antecedently  to  our  having  a  title 
to  falvation  ;  or  upon  any  other,  or  low 
er  terms,    than  thofe  to  which  the  pro- 
mife  of  future  blefTednefs  is  made.  Aflbon 
as  a  man  is  juftified,  or  rather  in  his  jufti 
fication,   this  title  is  given  to  him  ;  and 
not  before.     While  we  keep  to  the  true 
idea  of  jtiftification,   as  it  involves  in  it 
the  promife  of  future  glory,  and  a  right, 
thro'  grace,  to  the  Heavenly  inheritance  ; 
we  cannot  even  make  the  fuppofition  of 
our  being  juftified  on  other  terms  than 
thofe,   on  which  eternal  life  is  offered  to 
tis,  without  perceiving  the  felf-repugnan- 
cyofit.     The  ideas  of  juftification,  and 
of  the  title  here  intended,  tho'  different  in 
fome  refpefts,   are  yet  fo  far  coincident, 
and  have  fuch  a  connexion  and  mutual 
dependence,  that  we  may  eafily  fee,  that 
whatever  God  requires  of  us  in  order  to 
our  being  entitled  to  Heaven  and  happi- 
nefs,  mult  alfo  be  required  in  order  to  our 
juftification.    For  otherwife  we  might  be 
juftified  without  having  the  title  mention 
ed  ;    /.   e.  juftified  without  fomething, 
which  is  implied  in  the  very  notion  of 
juftification  ;  which  is  a  contradiftion. 

THE  other  proposition  is,  That  in  or 
der  to  our  having  a  tide  to  eternal  life, 

it 


Of  Juftification  by  Faith. 


221 


It  is  neceflary  that  we  repent  of  our  fins,  SERM". 
and  obey  the  gofpel.  And  agreably  here-  VIII. 
to  it  is  faid,  "  Blefled  are  they  that  do  ' 
his  commandments,  that  they  may  have 
right  to  the  tree  of  life."  There  are  no 
promifes  of  future  glory  and  happinefs, 
made  in  the  fcriptures,  to  impenitent, 
perfevering  tranfgreflbrs.  They  are  all 
made  to  thofe  who  confefs  and  forfake 
their  fins.  The  gofpel  is  fo  far  from  giv 
ing  any  title  to  future  glory,  to  the  im 
penitent  workers  of  iniquity,  that  it  ex- 
prefsly  condemns  them,  and  cuts  them 
off  from  it,  "  Know  ye  not, '  fays  the 
apoftle,  that  the  the  unrighteous  fhall  not 
inherit  the  kingdom  of  God  r  Be  not 
deceived  ;  neither  fornicators,  "  &c.  It 
is  faid,  that  God  will  render  to  them 
that  "  obey  not  the  truth,  but  obey  un- 
righteoufnefs,  indignation  and  wrath  ; 
even  ,upon  every  foul  of  man  that  doth 
evil."  It  is  not,  furely  poffible,  that  the 
lame  gofpel,  wThich  fpeaks  thus  to,  and 
of,the  wicked  and  difobedient,  condemn 
ing  them  to  future  woe  and  punilhment, 
fhould,  at  the  fame  time,  entitle  them,by 
it's  promifes,  to  life  everlafting — -Now 
lince  nothing  is  required  of  us,  in  order 
to  our  being  entitled  to  eternal  life,  but 
what  fe  equally  required  in  order  to  our 
juft&ed  ;  (as  was  fhown  above) 

and 


222  Of  Juftification  by  Faith* 

SERM.  and  lince,  in  order  to  our  being  entitled 
VIII.  to  eternal  life,  it  is  neceflary  that  we  re-* 
pent  of  our  fins  and  obey  the  gofpel,  (as 
we  have  jull  now  feen)  it  undoubtedly 
follows,  that  repentance  and  evangelical 
obedience  are  neceflary  in  order  to  our 
being  juftified.  And  hence  it  is  farther 
evident,  that  when  we  are  faid  to  be  juf 
tified  by  faith,  faith  is  not,  in  fuch  paf- 
fages  of  fcripture,contradiftinguifhed  from 
repentance  and  new  obedience  ;  but  muil, 
of  neceffity,  be  confidered  as  compriling 
them  in  it. 

5thly,Tn  E  main  point  to  be  eftablifhed, 
will  be  ftill  more  evident  from  a  curfory 
view  of  St.  James's  doftrine  in  this  epiftle: 
One  main  defign  of  which  appears  plain 
ly  to  be,  the  refcuing  of  St.  Taul's  doc 
trine  of  juftification,  from  the  abufes  and 
falfe  glofles  which  began,  even  then,  to 
be  put  upon  it  by  licentious  men.  Or, 
at  leaft,  St.  James  defigned  to  guard  the 
Church  in  fucceeding  times,  againft  fuch 
abufes  and  corruptions  in  this  refpeft,  a$ 
he  faw  likely  to  creep  into  it,  and  which 
have,  fmce,  actually  overfpread  and  dif- 
honoured  a  confiderable  part  of  it.  For 
that  this  apoftle  profefledly  oppofes  ,the 
4o£trine  of  juftification  by  faith  only,  in 
the  modern  fenfe  of  the  term,  is  as  evident 
us  words  can  make  any  thing  to  be.  And 

all 


Of  Juftification  by  Faith.  223 

all  the  attempts  that  have  been  made  to  S&RM. 
reconcile  St.  James's  doftrine,  to  the  fond    VIII. 
conceits  of  thofe  who  are  for  exaltipg 
faith,  at  the  expence   of   holinefs    and 
good   works,  are   equally  futile  and  un 
natural. 

IT  is  more  especially  in  the  fecond 
chapter  of  this  epiftle,  that  the  apoftle  ex 
plodes  and  refutes1  thefe  foolifh  and  per- 
nifcious  conceits.  At  the  tenth  verfe  h£ 
tells  us,  That  "  Whofoever  fhall  keep  the 
whole  law,"  (meaning  the  law  of  liberty -, 
as  it  is  called  ver.  12,  and  which  is  no  o- 
ther  than  the  gofpel-rule  of  life  and  man 
ners)  and  yet  offend  in  one  point,  he  is 
guilty  of  all."  The  plain  meaning  of 
which  is,  that  whofoever  fhall  habitually 
tranfgrefs  any  one  known  precept  of  the 
gofpel,  is  not  in  a  ftate  of  favour  with 
God  ;  but  as  certainly  lies  under  condem 
nation,  as  if  he  violated  them  all.  The 
apoftle.  then  adnionifhes  us  to  live  and 
a6t  in  all  refpefts,  as  becomes  thofe  who 
are  hereafter  to  be  judged  according  to 
this  law — "So  fpeak  ye,and  fo  do,  as  they 
that  fhall  be  judged  by  the  law  of  liber 
ty."  Now  if  we  are  to  be  judged  by  this 
kw,  it  is  certain  that  we  fhall  be  either 
juftified  or  condemned  by  it,  according 
as  we  have,  or  have  not,  yielded  a  fincere 
and  univerfal  obedience  to  .  the  precepts 

of 


224  Of  yuftification  by  Faith. 

SERM.  of  it.     This  is  neceflarily  implied  in  our 
VIII.    being  judged  by  it.     From  whence  it  is 
'  an  obvious  inference,  that  we  cannot  now 
be  juftified  by  this  law  of  liberty,    [the 
gofpel]    without  obeying  it.     This  law 
will  be  the  fame,   in  itfelf,   in  the  day  of 
judgment,  that  it  is  at  prefent  :    And  all 
who  will  be  condemned  by  it,    in  that 
day,  are  equally  condemned  by  it  now. 
It  cannot  now  juftify  the  fame  perfons> 
whom  it  will  condemn,  when  it  fhall  be 
put  into  execution  by  the  judge  of  quick 
and  dead.     Or  will  any  one  fay,  that  we 
may  now  be  juftified  by  the  law  of  liber 
ty,  on  account  of  our  faith  ;  and  yet  be 
condemned  by  it  hereafter,    on  account 
of  our  difobedience  ?  This  feems  to  be  too 
abfurd  for  any  one  to  alfert  or  fuppofe. 
But  were  it  fuppofeable,  yet  That  juftifi- 
cation,  which  does  not  exempt  us  from 
future  condemnation  ;   That  which  we 
may  be  the  fubjefts  of  here,   and  yet  be 
fentenced  to  woe  and  mifery  hereafter  for 
our  fins,  is  a  thing  of  but  little  value  or 
importance  to  us  ;  Our  great  concern  is, 
to  know  and  to  do  that,    which  will  en 
title  us  to  the  approbation  of  our  Judge, 
in  the  great  day  of  his  appearing.     Even 
the  law  of  liberty  will  not  then  juftify  us, 
xinlefs  we  have  fincerely  obeyed  it :  And 
this  being  the  cafe,  it  is  maaifeft,  as  was 

faid 


Of  j unification  by  Faith.  225 

faid  before,  that  it  cannot  juftify  us  now,  Stfjfifo 
if  we  difobey  it  ;  that  law  being  ftill  the 
fame.    And  all  the  Solifidians  in  the  world 
might  be  defied  to  anfwer  this  Tingle  -ar 
gument,  were  there  no  others* 

BUT  the  apoftle  proceeds  (ver.  14.) 
more  particularly  to  confider  the  in 
fluence  of  faith  and  works  ;  and  from 
thence  to  the  end  of  the  chapter,  pro^ 
felTedly  combates  this  notion,  that  a  man 
is  jiiftified  by  the  firmer4 ,  independently 
of  the  latter-^-  "What  doth  it  profit,  my 
brethren,  tho*  a  man  fay  he  hath  faith, 
and  have  not  works  ?  can  faith  fave  * 
him  ?"  As  if  he  had  faid  :•  Of  what  figni-* 
ncancy  of  advantage  is  it,  for  a<  man  to 
talk  and  boaftof  his  faith,  if  his  faith  is 
not  accompanied  with  obedience  ?  Cart 
faith  entitle  Him  to  the  favour  of  God, 
and  eternal  life,  who  does  not  obey  the- 
Commandments  of  Chrift,  as  well  as  be 
lieve  in  him  ?  Vain,  abfurd  imagination  \ 
He  goes  on  :  "  If  a  brother  or  filter  be 
naked,  and  dcflitute  of  daily  food  ;  and 
one  of  you  fay  unto  them,  Depart  in 

peace, 


*  "  Can  faith  'five  him  ?"  Some  who  affert  the  fufficieocy 

of  faith  to  jttjlify  ;  ft;ll  allow  that  it  is  not  fufficient  to 

fave  :  B'it   the  Apoftle  makes  ro' fuch  idle  diPinflion, 

The  fcopeof  his  Argument  requires,   that  \yyfavivg*  ^e 

,    fliould   here  m«an  ju/Ufying  ;  and  accordingly  he   Tub- 

..  ilitutes  th««  latter  term  in  the  room  of  the  former,  in  the 

following  vcrfcs. 


226  Qf-Juftijication  ly  Faith. 

DERM.,  peace,  be  you  warmed,  and  filled  ;  not- 
VIIL    withftanding    ye  give  them  not    thofe 
'  things  whjcl;  are  needful  to  the  body  ; 
what  doth  it  profit  ?  Eyen  fo  faith,  if-  it 
hath  not  works  is  dead  being  alone.'*  q.  d. 
Ijf.you  give   your  neceffitous  brethren 
only  good  ..words,   inftead  of  relieving 
their  wants  ;  of  what  fignificancy  is  this"? 
It  is  rather  to  mock  and  infult  them,than 
to  do  them  any  real  kindnefs.   And  faith 
is  jufl   as    inilgnificant    as  thofe    good 
words,  if  it  is  not  attended  with  charity 
and  righteoufnefs.  ,  Being  thus  alone,  it 
is  a  dead  ufblefs  thing  ;   and  can  no  more 
juftify  or  fave  the   fubjects  of  it,    than 
fair  foft  words  can  feed  and  cloath  thofe, 
who  are  perifhing  with  hunger  and. cold. 
• — "  Yea  a  man  may  fay,  Thou  haft  faith, 
and  I  have  works  ;   Shew  me  thy  faith 
without  thy  works,  and  I  will  fliew  thee 
my  faith   by  my  works.'*  As  if  he   had 
faid  :    Yea,   one  might  reafon  after   this . 
manner  with  you;  You  pretend  to  have 
faith  ;    and  perhaps  you  really   have  : 
But   I  have  works,  which  demonftrate 
that  I  have  faith.     Whereas  you  cannoC 
make  it  appear,  even  that  you  have  any 
faith,   unlefs  your  behaviour  bears  wit- 
nefs  for  you.   Shew  me,  if  you  can,  that 
you  have  any  faith,  without  works  :  This 
is  impoflible  ;  but  I  will  make  it  evident 

that 


Of  J unification  by  Faith.  2  2  j 

that   I  arti  a  believer,  by  my   good  life.  SERM. 
So  that  faith   is  not  only  infufficient  to    VIII. 
juftify  and  fave  a  man  ;   but  no  man  can 
even  prove  that  he  is  pofTefled  of  it,  with 
out  works* 

THE  apoftle  proceeds  :  "  Thou  be- 
lieveft  that  there  is  one  Gdd  ;  thou  doft 
vf'Al  :  the  devils  alib  believe  and  tremble. 
But  wilt  thou  know,  O  vain  man,  that 
faith  without  works  is  dead."  <?.  d.  Thou 
wilt  tell  me,  perhaps,  that  thou  believefl 
in  the  One  true  God.  Be  it  fo  :  Thus  fai* 
it  is  well  :  Bat  you  cat  .mot  reafonably 
think  that  you  are  hereby  juftifled  ;  for 
even  the  apoftate  angels  believe,  and  yet 
juftly  tremble  ;  being  referved  in  chains 
under  darknefs,  to  the  judgment  of  the  great 
day ;  To  which  condemnation  you  al- 
fo  ftand  expofed,  notwithftanding  your 
faith,  while  you  perfevere  in  your  fins. 
O  vain,  foolifh  man  !  wilt  thou  not  at 
length  be  fenfible,  that  faith  without  o- 
bedience,  is  a  dead  ufelefs  thing,  of  no 
profit. or  advantage  \  St.  James  goes  on 
to  illuftrate  and  confirm  his  dodrine  by 
the  example  of  Abraham.  "  Was  not  ^/-* 
bra  ham  our  father  juftified  by  Works, 
when  he  had  offered  Ifaac  his  fon  upon 
the  Altar  ?  Seeft  thou  how  faith  wrought 
with  his  works,  and  by  works  was  faith 
made  perfect."  ^.  d.  You  may  be  convin- 

ced 


228  Of  Justification  ly  Faith, 

oERM.  cec}  by  the  itory  of  Abraham,  that  a 
VIII.  muft  obey  as  well  as  bcli&ve,  in  order  to 
his  being  juftified.  For  was  not  he,  our 
common  lather,  and  the  father  of  the 
faithful,  juftified, '  in  effect,  by  works  ; 
when  he  fubmitted  to  the  command  and 
authority  of  God,  in  preparing  to  facri- 
ficehis  fon  ?  Seer:  thoti  not  how  his  faith 
was  exercifec.  /xerted  itfelf  in  works 
of  o'>  v  •.  ice,recch  ing  thence  all  its  value 
and  efiicacv  .?  A. id  that  it  would  have 
been  imperiecl,  dead  and  ufelcfs,  had  it 
not  been  accompanied  with  an  obedient 
heart.  "  And  the  fcripture  was  fulfilled 
which  faith,  Abraham  believed  God,  and 
it  was  imputed  to  him  for  righteoufnefs  ; 
and  he  was  called  the  friend  of  God." 
q.  d.  And  thus  was  the  fcripture  verified, 
which  tells  us,  that  Abraham  was  a  reli 
gious  believer  in  God ;  and  this  his  pious 
and  obedient  faith,  prbcured  him  the  di 
vine  approbation  ;  it  being,  thro*  grace, 
reckoned  to  him  and  accepted  of  God,  as 
righteoufnefs.  So  that  he  was  high  in 
the  divine  favour  ;  and  obtained  that 
glorious  teftimony,  that  he  was  God's 
Friend  :  Which  character  he  could  never 
have  obtained,  had  he  not  added  works 
to  his  faith.  "  Ye  fee  then,  fays  the  A- 
poftle,  how  that  by  works  a  mau  i>jufti- 
fied,  and  not  by  faith  only."  •.£.</.  Ye 

may 


Of  yuf*  ification  by  Faith*  229 

may  be  affured  therefore,  that  it  is  by  o-  SERM* 
bedience  to  God's  commands,  that  a  man    VIII. 
is  juftified  in  his  fight  ;  and  not,  as  fome 
may  vainly  imagine,  only  by  believing. 
TH  E  apoftle  having  obferved,  that.R0- 
bob  as  well  as  -^fbraban^  was  juftified  by 
works  ;   clofes  this  fubjeft  with  the   fol 
lowing  fmiilitude.    "  As  the  body  with 
out   the  fpirit  is  dead,   fo  faith   without 
works  is   dead  al.fo,"     As  if  he  had  faid  : 
So  far  is  it  from. being  true,  that  faith  a- 
lone  is  fufficient  to  juftify  usr  and  that  our 
obedience  is  not   alfo  neceflary   to  that 
end  ;  fo  far  is  this  from  being  the  truth 
of  the  cafe,  that  obedience  gives  to  faith 
all  its  worth  and  value  and  efficacy.     In 
fhort  works  are  to  faith,  that  which  the 
fpirit  is  to  the  body.    As  the  body,  being 
deprived  of  the  fpirit  which  fhould  inform 
and  animate  it,  becomes  a'  mere  carcafe,. 
a  dead  lump  of  matter,  void  of  all  vigor 
and  energy,and  unable  to  perform  any  of 
the  proper  vital  functions  ;  fo  faith,  being 
feparated  'from  works,' or   not  attended 
with  them,  is  a  dead,  ufelefs  thing  ;  and 
as  unable  to  juftify  the  fubjecls  of  it,  aa 
a  breathlefs  corps  is  to  perform  the  actions. 
of  a  living  man. 

THUS  I  have  briefly  laid  before   you 

the  doftrine   of  St.  Jaines^    concerning 

juftiftcatioa.    And  it  is  pamfcft  that  he 

0.3.  °P-i 


230  Of  Juftification  6y  Faith. 

SERM,  oppofes,  direftly  and  profefTedly  oppofes, 
VIIL    and   not  only  oppofes,  but  refutes,    the 
"  notion  of  juftification  by  faith  alone  ;  or 
faith  confidered  independently    of  obedi 
ence.     1',  '1  ne,  then,  do  not  thofe  per- 
fern  fow  dir~ord  betwixt  brethren,  who 
i:i"crpret  St.T'aul  as  teaching  the  contrary 
dc-  ixl'ie  of  juftification  by  faith,  abftraft- 
ly  confidered,  and    in   contradiftin6tion 
from    works  ?   They  certainly  make  as' 
wide  a  breach  betwixt  thefe  two  apoftles, 
as  happened  heretofore  betwixt  the  latter 
of  them,  and  Barnabas.     And  this  they  do 
without,  any  neceility.     Becaufe  what  St, 
Taiti  lays  concerning  juftification^/^///? 
tvithot't  the  deeds  0/jW,admits  of  a  fair  and 
eafy  incerpret-itiou,  in  perfeft  conllftency 
with  St.  James's,  do&rine  as  explained  a- 
bove  :  Whereas  St.  *  James's  doftrine  her^ 
cannot,  by  all  the  fubtlety  of  man,  be  na 
turally  and  fairly  explained  in  any  toler 
able  confutrncy  with  St.  5P Ws,  provided 
the  defign  of  St.Taul  was  to  oppofe  faith 
to  evangelical  obedience  ;  and  to  teach, 
that  juftification  comes  by  the  former, 
exclusively  of  the  latter. 

THERE  are  feveral  ways,  in  whichSt, 
*paufs  doctrine  may  be  made  to  harmo 
nize  with  St.  James's,  without-  putting 
any  uanf.tura!  force  upon  the  words  of 
either.  For  example;  (i,)  When  St. 

Taut 


Of  *JullijicatiQn  ly  Faith.  231 

fWfays,  that  we  are  juftiiied  by  faith,  SEPM. 
faith  may  be  underftood  abjettively  ;  as 
if  he  had  faid,  we  are  juftified  by  the 
go/pel  ;  and  not  by  the  law  of  Mofes  • 
And  this  interpretation  is  much  counte 
nanced  by  the  fcope  of  fome  pafTages, 
where  he  treats  of  justification.  (2) 
Whenever  faith  is  to  be  underftood  Ji<&- 
je&ivefy,  (  as  it  certainly  mufl  be  in  many 
places)  it  is  no  unnatural  conftruflion,  td 
understand  the. term  as  comprehenfive  of 
the  'whole  chriftlan  temper^  and  that  obe 
dience  which  the  gdfpel  requires  of  us.— 
If  it  Ihould  be  faid,  that  this  cannot  be 
St.  ^Paul's  meaning,  becaufe  he  dppofes 
faith  to  works,  and  to  the  deeds  of  law  j 
iince  faith  really  'includes  them,  accor 
ding  to  this  interpretation  :  Tho'  this 
is  the  principal  difficulty,  it  admits  of  a 
very  eafy  folution.  For  by  works,  and 
the  deeds  of  law,  in  thefe  places,  may 
be  meant,  either  the  ceremonial  and  ritu 
al  obfervances  of  the  mofaic  law  ;  as  if  the 
apoftle  had  faid,  "  A  man  is  juftified  by 
believing  and  obeying  the  gofpel  ;  not  by 
thofe  legal  obfervances,  to  which  the 
Jews  are  fo  difpofed  to  truft  :  "  Or  by 
works  and  the  deeds  of  law,  may  be  un 
derftood  a  perfect  righteoufnefs,  which 
would-exclude* grace,  and  which  no  one 
ever  performed  ;  as  if  he  had  faid,  "  We 

0.4  arc 


2  3  3  Of  Juftification  by  Faith. 

SERM,  arejuftified  byafmcere,  tho'  imperfeft 
VIH.  obedience  to  the  gofpel,  thro' the  mercy 
of  God  in  Chrift  Jefus  ;  not  by  our  works, 
considered  as  ftrictly  conformable  to 
law  ;  in  which  fenfe  it  is  i-npoilible  that 
any  trcinjgrefjcr  of  the  law  ihould  be  jufti- 
jfied- — Now  in  either  of  thefe  ways,  the 
dilHndion  whirh  St.Taul  makes  betwixt 
faith  raid  works,  when  he  oppofes  the 
one  to  the  other,  is.fuiHciently  preferved :' 
A:id  either  of  thefe  interpretations  will 
perfectly  liarmojiize  with  St.  James's 
4ocr.nje,  Thc.t  a  man  is  not  jullified  by 
faiLli^vclufiveiy  of  that  obedience  to  the 
laws  of  Chrift,  which  ought -to  accompa 
ny  it  ;  and  without  which  it  is  dead. 

THE  Attempts  made  to  reconcile  St. 
James  and  St.  Taut,  on  the  contrary  hy- 
pothefis,  (  viz.  that  St.  Taitl  teaches  the 
dodrine  of  juiiification  by  faith  alone,  or 
faith  in  contradiftinftion  from  evangeli 
cal  obedience)  have  hitherto  been  to  little 
purpofe  :  unlefs  it  is  to  fhow  the  perplex 
ing  ilreights,  to  which  the  advocates  for 
that  hypothefis  are  driven  ;  and  how  un 
able  they  are  to  fupport  it,  without  ufing 
unnatural  violence  with  the  fcriptures. 
Let  rne  give  a  fpecimen  of  thefe  attempts,' 
in  order  to  fupport  and  verify  this  alter- 
tion. 

SOME  have  fuppofed  that  St.  Taul  and 

Si 


Of  Juftificdtion  by  Faith.  2  3 ; 

St.  James  fpeak  of  two  kinds  of  faith  ;  the  SKRM, 
former,  of  a  true,  evangelical  and  opera-  VIII. 
tive  faith,  the  latter  of  a  dead,  hiftorical, 
and  notional  faith,  quite  different  there 
from  :  That  the  firft  kind  juftifies  without, 
and  independently  of,  works  ;  but  that 
the  latter  does  not.  In  anf  \ver  to  which, 
I  mall  make  one  or  t\vo  fnort  remarks. 

IT  is  evident  that  St.  James  intended 
no  fuch  diftinclion  ;  becaufe  he  fpeaks  of 
faith  at  large,  in  the  moft  general  and  un 
limited  fenfe.  "  Can  faith  fave  him.  " — • 
"  What  doth  it  profit"- —  "Faith  without 
works  is  dead." —  "  A  man  is  juftified — - 
not  by  faith  only."  He  does  not  iay,  that 
this  or  that  particular  kind  of  faith  cannot 
fave,  cannot  profit,  cannot  juftify,  without 
works  :  But  the  %ife  is  plainly  this,  that 
No  kind  of  faith  whatever,  can  fave,  pro 
fit  or  juftify,  without  works  ;  or  of  itfelf 
alone,  Moreover, 

TH  E  apoftle  is  here  fpeaking  of  fucl\ 
a  faith  as  Abraham,  and  Rahab  were  the 
fubjects  of:'  The  former  of  whom,  at  leaft, 
it  is  to  be  prefumed,  had  as  good  a  faith 
as  any  one  can  pretend  to,  fince  he  is 
called  the  father  of  the  faithful.  And  yet 
the  apoftle  denies  that  either  of  thefe  per- 
fons  was  juftified  by  faith  alone  ;  He  af- 
ferts  that  they  were  juftified  by  works— 
"  Was  not  Abraham  our  father  juftified, 

by 


234  Of  Juftification  by  Faith. 

SERM.  by  works" — "  Likewife  alfo  was  not  Ra- 
VIII.  hab  juftified  by  works."- — -Now  \iAbraham 
himfelf,  the  goodnefs,  and  evangelical 
nature,  of  whole  faith,  is  not  difputed  by 
any,  was  not  juftified  by  faith,  confider- 
ed  in  contradiftinAion  from,  and  in  op- 
pofition  to,  works  ;  certainly  no  other 
believer  can  be  thus  juftified  by  faith  a- 
lone.  But, 

LET  us,for  the  prefent,take  it  for  gran 
ted,  that  St.  James  is  not  fpeaking  of  a  true 
evangelical  faith,  when  he  fays,  that  faith 
cannot  fave,   profit  or  juftify,    without 
works  ;  but  fpeaking  of  fuch  an  idle,  hif- 
torical  and  inoperative  faith,    as  is  pre 
tended  by  fome  :  And  let  us  then  fee  what 
his  doclrine  will  amount  to.    And  I  think 
it  will  be  manifeftly  th$,  according  to  the 
prefent  hypothecs  ;  viz  ;    That  tho'  an/ 
idl?)  biftorical,    inoperative   faith,    cannot 
juftify  without  works  ;    yet  fuch  a  fa-th 
might  fave,  profit  and  juftify,  with  works : 
(for  this  is  plainly  implied.)    But  there  is 
another  peculiar  kind  of  faith,  a  truly  e- 
vangelical,   a  living  and  working  faith, 
which  juftifies  without  works,    and  ex- 
clufively  of  them  !  And  again  :  when  the 
apoftle  fays,    (ver.  24.)    "  Ye  fee  then 
how  that  bv  works  a  man  is  juftified,  and 
not  by  faith  only"  ;  according  to  the  pre 
fent  hypotheilsj  the  fenfe   (or  rather  the 


Of  yuftification  by  Faith.  235 

nonfenfe)  of  the  aflertion  muft  be  this  ;  SF.RM. 
That  a  man  is  juftified,  not  only  by  a  VIII. 
dead,  inoperative,  and  idle  faith,  a  faith 
that  workedi  not  ;  not  only  by  fuch  a 
faith  ;  but  by  fuch  a  faith  in  conjunction 
with  good  works  \  Now  let  me  aik  any 
fdber  man,  Whether  fuch  fluff  as  this,  is 
worthy  the  pen  of  an  inspired  ajpoftle  ? 
And  whether  this  method  of  reconcilirig 
St.  Taul  and  St.  James 9  is  not  to  pervert 
and  wreft  the  plain  meaning  of  the  latter  ; 
and  make  him  fpcak  right-down  Non- 
fenfe  ? 

ANOTHER  way  of  reconciling  St. 
James  to  St.  *Pau!,  (or  rather  of  making 
him  contradiflt  himfelf)  is  this  :  It  is  faid, 
that  he  is  not  here  fpeaking  of  what  is 
ncceflary  to  our  juftification  in  the  fight 
of  God  ;  but  of  what  is  neceflary  to  the 
juftification  of  our  faith  ;  neceflary  to  the 
making  it  evident  to  others,  that  we  have 
true  faith.  It  is  faid,  that  tho'  faith,  ex* 
clufively  of  obedience  or  works,  justifies 
us  before  God  ;  yet  we  cannot  exhibit  a 
proof  and  evidence  of  our  faith  to  others, 
without  works  :  And  that  accordingly, 
by  being  juftified,  the  Apoftle  here  means, 
juftified  to  the  world,  and  in  the  fight 
of  all  men,  as  true  fincere  chriftians. 

LET  us  briefly  examine  this  pretended 
folution  of  the  difficulty. 

And 


236  Of  *fnftifaation  by  Faith. 

SERM.  And  it  is  to  be  obferved, 

VIII.  ^      THAT  this  is  quite  an  arbitrary  inter- 
'  pretation  ;  altogether  unwarranted,  and 
unnatural.    The  juftijying  of  a  man  s  faith 
is,  in  itfeii,  an  uncouth,    ridiculous  ex- 
preffion  :  And  thofe  make  much  too  bold 
with  theapoftle,  who  apply  that  to  faith, 
which  he  fays  of  men,  of  perfons.     The 
principal,  if  not  the  only  thing  alledged 
in  fupport  of  this  interpretation,  is,  that 
St.  James  fpeaks,    in  ver.   1 8.   of  fiewing 
our  faith  by  works.     Upon  this  (lender 
foundation  it  is,  that  fome  men  have  in 
terpreted  all  that  he  fays  in  this  pafTage 
concerning  the  neceffity  of  obedience  and 
works  to  j uftification,    of  the  need  of 
works  in  order  tojkew  that  we  have  faith. 
Whereas  it  is  evident,    that  what  the  a- 
poftle  fays    in  tbat  verfe,  is  merely  inci 
dental  ;  fomething  quite  diftinft  from  his 
main    argument,    and    general    defign, 
Having  before  ihown,  that  faith  without 
works,  was  unable  to  fave  ;   that  it  was 
a  dead,    .ufelcfs,   unprofitable  thing  ;  he 
then  tells  thofe  with  whom  he  is  arguing, 
(as  it  were  in  a  parenthefis)  that  faith  wras 
fo  far  from  juftify ing  them,  that  they  could 
not  even  make  it  mamfeft  that  they  had 
any  faith  at  all,  but  by  their  works.     He 
tells  them,  that  one  might,  were  it  needful, 
reafon  with  them  thus :    But  Jie  lets  this 


Of  yuftification  by  Faith.  237 

matter  drop,   with  a  bare  mention  ;  and  SE&M. 
then  returns  to  his  main  argument ;  which    VIII. 
he  purfues  to  the  end  of  the  chapter. 

BUT  that  the  apoftle  does  not  intend 
the  juftifying  of  our  faith,  or  making  it 
appear  to  the  world,  that  we  have  faith  ; 
is  demonftrable  from  ver.  24. — •"  Ye  fee 
then  how  that  by  works  a  man  is  juftifi- 
ed,  and  not  by  faith  only"  According  to 
thefe  goodly  interpreters  of  fcripture,  the 
fenfe  muft  be  this- — "  Ye  fee  then  how 
that  a  man's  faith  is  justified,  or  made  e« 
vident  to  the  world,  by  good  works,  and 
not  only  by  faith.  "  Or  thus,  "  Faith  is 
made  to  appear,  not  only  by  faith  itfelf ; 
but  partly  by  faith  and  partly  by  works." 
Which,  befides  the  Nonfenfe  of  it,  di- 
reftly  militates  even  againft  that  part  of 
the  paflage,  (ver.  18)  which  they  think 
warrants  this  interpretation.  For  there 
it  is  fuppofed,  that  faith  cannot  be  (hewn 
at  af^  by  faith  itfelf  ;  but  only  by  works. 
And  indeed,  had  St.  James  talked  at  the 
fate  which  they  would  make  him,  to  fup- 
port  their  favourite  fyftem,  One  might  be 
apt  to  queftion,  not  only  his  infpiration, 
but  even  the  foundnefs  of  his  under- 
Handing. 

IT  i*  farther  to  be  obferved,  that  St. 
James  is  fpeaking  in  this  pafTage,  concern 
ing-  what  is  uecqffary  to  fahation  :— - 

(  "  Can 


2  3  ^  ty  y  unification  by  Faith. 


SF.RM.  ("  Can  faith  fave  him  ?")  It  is  therefore 
VIII*  much  more  natural  to  underftand  him  as 
treating  here,  of  oar  j  unification  in  the 
fight  of  God,  on  whom  alone  our  falva- 
tion  depends,  than  of  our  j  unification  in 
the  fight  of  men.  We  may  be  faved 
hereafter,  altho'  men  jfhould  think  a;nd 
fpeak  evil  of  us,  and  condemn  us  :  Or 
we  may  perifh,  tho'  we  jfhould  appear 
righteous  unto  men.  But  in  order  to  our 
falvation  hereafter,  it  is  indifpenfably  ne- 
ceflary  that  we  fhould  be  juftified  of  God 
in  this  world  :  For  it  is  only  thofe, 
"  whom  He  firft  juitifies,  that  He  after 
wards  glorifies."  We  may  therefore  fair 
ly  conclude,  that  this  is  the  j  unification 
here  difcourfed  of. 

AGAIN  :  That  the  apoftle  is  treating 
of  juftification  in  the  fight  of  God,  ap 
pears  from  what  he  fays  concerning 
Abraham.  When  he  "  believed  God/* 
and  when  "  faith  wrought  with  his 
works,"  "  it  was  *  imputed  to  him  for 
aighteoufnefs.  "  By  whom  was  it  impu 
ted  ?  Certainly  by  that  God,  in  whom  he 

trufted 

*  It  will  be  obferved,  that!  the  particular  queftion  here  is' 
flor,  What  it  was  that  was  imputed  to  Abraham  for  right  eouf- 
tefs  ?  whether  it  were  his  faith  only,  as  diftinguifiied  from 
his  obedience  ;  or  both  of  them  conjun&ly  ;  or,  as  fome  fup- 
pofe,  the  perfed  righteoufoefs  of  Chrift  ?  But  the  poin^  is, 
whether  the  acceptance  of  Abraham?*  perfon  to  the  divine  fa 
vour,  and  his  jtjftificatiqri  in  the  fight  of  God,  is  not  im 
wi  $k*t  kret  ? 


Of  J  unification  by  faith  .  239 


trufted  and  whom  he  obeyed  ;  as  appears 
from  Gen.  15.  6»  the  place  here  referred  VIII. 
to,—  He  believed  in  the  LORD,  and  HE 
counted  it  to  him  for  rlghtcoiifnefs.  Now 
we  know,  that  for  God  to  impute  righ- 
te-aufyefs  to  a  man,  and  to  juftify  him,  are 
ph  rates  that  are  equivalent  in  fcripture. 
So  that  there  can  be  no  reafonable  doubt* 
but  tfeat  it  is  justification  in  God's  fight, 
that  is  meant  here,  ancl  throughout  this 
paffiage.  Nor  was  Abraham  only  called 
the  friend  of  God  by  men,  on  account  of 
his  obedience  :  but  it  was  his  obedient 
faith  which  made  him  jo.  It  is  therefore 
evident,  that  St.  James  is  not  treating  of 
juftification  before  men. 

Atf  D  indeed  it  is,  even  at  firft  view,  a 
very  ftrange  unnatural  iuppofition,  that 
the  apoftle  fhould  labour  fo  much,  wy  to 
prove  that  a  man  cannot  appear  juit  and 
righteous  in  the  fight  of  men,  merely  by 
his  faith,  which  is  invijille  ;  or  without 
living  righteoufly.  This  is  both  felf-evi- 
dent,  To  as  to  need  no  formal  proof  ;  and, 
at  the  fame  time,  a  matter,  comparative 
ly  fpeaking,  of  but  little  importance. 
Tho'  this  is  plainly  the  main  fcope  and  • 
drift  of  this  whole  paffage,  unlefs  it  is 
our  juftification  in  the  fight  of  God, 
that  is  intended  in  it.  And  this  confide* 
ration  alone,  is,  I  think,  fufficient  to 

evince, 


240  Of  y unification  iy  Faith. 

SER-M;  evince,  that  it  is  of  a  higher,  and  far 
more  important  juftiflcation,  than  one 
Jn  t]ie  eyes  Of  men,  that  St.  James  is  dif- 
courfmg.  The  zeal  and  warmth  which 
lie  difcovers  in  the  courfe  of  his  argu 
ment  ;  the  folemnity  and  pathos  of  his 
cxpreffions  ;  in  fhort,  the  whole  air  of 
this  pafTage,  is  a  demonftration  that  the 
apoftle  is  treating  on  a  fubjetft  no  lefs 
interefting,  than  that  of  our  juftification 
with  God,  and  the  falvation  of  our  fouls. 
And  the  other  fuppofition,  that  he  is 
ipeaking  only  of  what  is  necefTary  to 
.make  our  faith  apparent,  that  fo  we  may 
be  juftified  in  the  opinion  and  fight  of 
men,  is  as  inconfiftent  with  good  Crltkifm^ 
as  it  is  with  found  'Theology. 

THUS  I  have  given  you  &  fpecimen  of 
the  methods  taken  to  make  thefe  two  a- 
polties  harmonize  ;    taken,    I  mean,  by  : 
thole  who   will  have  it,    that  St.  Taut 
taught  the  dodrine   of  juftification   by  •• 
f tilth,  as  contradiftingtufhed  from  evange 
lical  obedience.     The  two  methods  w^hich  - 
I  have  mentioned,  are  all  that  I  have  met 
with,    which  feem  to  claim  any  notice.  ! 
And  how   infufficient,    how  unnatural, 
even  thefe  folutions  are,    it  is  pfefumed« 
need  not  be  made  more  apparent  than  it  is 
already.     Both  the  folutions  are  founded 
upon  arbitrary  fuppofition$  ;  and  fuch  as 

are 


Of  Juftification  ly  Faith.  241 

demonftrably  falfe.      And  they  are  SERM. 
alfo  mutually  repugnant  to  each  other  ;    VIII. 
Fo  that  if  either  of  them  were  true,    the  ' 
other  muft  neceflarily  be   falfe  :    Tho', 
if  I  miftake  not,  fome  perfons,  that  they 
might  the  more  effedlually  put  herejy  out 
of  countenance,  have   gravely  adopted 
them  both,  and  maintained  them  together* 
BUT,  as  has  been  obferved  before,  it  is 
eafy  to  reconcile  all  that  St.  Ttiul  has  faid 
concerning  Juftification  by  faith,    with 
the  doctrine,  that  evangelical  obedience 
is  required  in  order  to  our  being  juftified* 
(Which  laft  is  Certainly   the  doftrine  of 
St.  James.  )  How  this  may  be  dohe,    has 
been  (hown  before.- — -But  if  it  is  fuppofed, 
that  St.  ^Paul  ever  taught  the  doftrine  of 
Juftification  by  faith  alone,  in  contradiP 
tinftionfrom  obedience,  the  only  quef-> 
tion  is- not,    How  he  can  be   reconciled 
with  St.  James  ?  Another  queftion  which 
naturally  arifes,  is,  How  he  can  be  recon- 
ciled  \vit\\himfelf?  In  all  his  epiftles,  he 
aflerts  that   impenitent,  tmreformed  fin- 
ners,  lye  under  wrath  and  condemnation. 
He  therefore  teftified  to  them  repentance  to 
wards  God,  as  well  as  faith    toivards  our 
Lord  JefusCbrtft,  in  order  to  their  getting 
out  of  this  ftate  of  condemnation  ;  to  their 
being  reconciled  to  God,  and  entitled  to 
eternal  life.  "  Defpifeft  thou  the  riches  of 


242  OfJuftificalicfibyFaitb. 

f. 
O 

OERM.  "..his  goodnefs,   forbearance   and  long- 
VIII.     "  fuffering,  fays  he  ;   not  knowing  that 

v-"v*-'  "  the  goodnefs  of  God  leadeth  thee  to 
"  repentance ;  but  after  thy  hard  and 
"  impenitent  heart,  treafureft  up  unto 
"  thy  felt  wrath  againft  the  day  of 

f&w.  2.  «  wrath  ?"'•}•  Is  it  not  here  fuppofed,  that 
fuch  obdurate  tranfgreflbrs  are  under  con 
demnation  ?  that  they  are  continually  ag 
gravating  their  guilt  and  ruin  ?  and  that 
their  repentance  and  reformation  are   in- 
^ifpenfably  neceffary  in  order  to  their  ob 
taining  the   favour  and  mercy  of  God  ? 
Certainly  it  is.     How  then  can  it  be  fup- 
pofed  that  this  fame  apoflle   in  the  fame 
epiftle,  fhould  teach,  that  faith  alone,  as 
diftinguifhed  from   repentance  and  new 
obedience,  is  fufficient  to  juftify  us  ;  and 
that   it   aftually  does  fo  ?    or  if  he  had 
taught  this  latter  doctrine,  who  could  re 
concile  it  with  the  other  ?  and  vindicate 
him  againft  the  imputation  of  fe!f-contra- 
dittion  ?  The  doctrines  are    diametrically 
repugnant  to  each  other  :   And  whoever 
fhall  undertake  to  fhow  on  one  hand,that 
repentance   and  new  obedience,  are  ne- 
ceffary   to  our  obtaining  the  favour  and 
mercy  of  God. ;  and    vet,  on  the   other- 
hand,  that  we  are  juftined  by  faith  exclu- 
fively  of  repentance  and  .new  obedience, 
will,  I  am  perfwaded,  only  darken  counfel 
'words  'without  knowledge*  \ 


Of  Jujlijication  ly  faith.  243 

I  INTENDED  to  hav£  brought  divers  SERM. 
other  arguments  to  (how  the  falfhood  of  VIII. 
this  too  common  doftrine,  that  we  are 
juftified  by  faith  alone,  as  faith  is  oppofed 
to  gofpel-obedience.  But  the  time  will 
not  allow  of  it.  This  is,  in  fhort,  a  doc 
trine  quite  repugnant  to  that  preached  by 
our  bleffed  Saviour  and  his  apoftles ;  a 
do&rine,  full  of  abfurdity,  and  fruitful 
ofmifchief;  a  doftrine,  contrary  to  the 
general  fcheme  and  genius  of  the  gofpel ; 
a  doftrine,  altogether  irrational  ;  and  not 
lefs  pernicious  in  its  practical  tendency, 
than  it  is  abfurd  in  fpeculation. 

BUT  as  1  am  now  concerned  with 
thofe  who  make  great  ufe  of  diftinttions  ; 
1  muft  beg  leave  to  take  notice  of  one  or 
two  of  thefe,  before  I  conclude. 

IT  is  faid,  that  tho'  one  eflential  pro 
perty  of  a  juftifying  faith,  is,  that  it  is  o- 
perative  ;  and  that  no  faith  can  juftify, 
befides  that  which  is  pf  oduftive  of  good 
works,  and  is  manifefted  by  them ;  yet 
faith  does  not  juftify  becaufe  it  is  operative, 
and  produ6Uve  of  good  works  ;  but  upon 
another  account  ;  viz.  becaufe  believing 
is  &  going  Gtttofourfehes  ;  and  is  the  band 
ly  which  we  lay  hold  upon  the  perfefl  righte- 
oufnefs  ofChrift.  This,  if  I  miftake  not,is 
generally  faid  by  thofe  who  aflert  the 
of  juftification  by  faith,  in  op- 
R  a  pofitioa 


244  Ofyuftijication  by  Faith. 

SERM.  pofition  to  obedience.     And  I  fhall-make 
VJII.    a  few  remarks  upon  this  curious  diftin-> 
ftion ;  becaufe  it  tends  rather  to  puzzle 
•  the  ignorant L,  than  to  edify  any  ;  and  may 
probably  be  a  means  of  beguiling  unjlable 
fouls  to  their  deftruftion. ' 

i.  IF  that  which  is  intended  by  this 
diftin6lion,  were  only  this,  that  we  are 
not  juftified  on  account  of  the  inherent 
merit  of  our  obedience,  fo  as  to  exclude 
the  mercy  and  grace  of  God,  by  which 
.we  are  juftified  thro'  a  Mediator  ;  this  is 
unquestionably  true  ;  and  a  thing  of  great 
importance  to  be  confidered  by  all  Chrifti- 
ans.  But  then  it  is  to  be  obferved,that  this 
is  at  leaft  as  applicable  to  our  faith,  as  it  is 
to  our  works.  For  faith  is  no  more  me 
ritorious  of  our  justification  and  falvation, 
than  our  works  are  :  To  be  fare  it  is  not, 
if  that  be  the  true  notion  of  faith,  which 
fome  have  advanced,  viz.  that  it  is  a  re 
nouncing  all  defert  and  merit  in  our- 
felves,  and  relying  wholly  and  abfolutely 
upon  the  righteoufnefs  and  merit  of  Ano 
ther— But  this  is  not  the  true  defign  of 
the  diftin&ion  :  for  were  this  all  that  they 
intend,  there  would  be  no  controverfy. 
They  intend,  that  faith  juftifies  us  in  fome 
fenfe  in  which  obedience  does  not  juftify 
us ;  otherwife  even  they  themfelves, would 
fee  what  others  do ;  I  mean,  that  this 


Of  Juftijication  by  Faith.  24  5 


has  really  nothing  in  it.     For       SERM* 

2.  IF  that  faith  'which  juftifies  us,  in-    VIII. 
eludes  ink  a  principle  of  obedience,  as  one 
effential  property  of  it,  (as  they  generally 
affert)  then  it  is  moil  futile  and  abfurd  to 
*PP°fe  faith  and  obedience,  in  the  manner 
they  do,    one  to  the  other  ;    as  tho'  the 
former  juftified  us  independently  of  the 
latter.     For  what  is  this,  in  effecl:,  but  t6 
oppofe  a  thing  to  itfelf  ;  to  that  which  is 
effential  to  the  very  being  of  it  ?   It  is  as 

if  we  fhould  oppofe  the  fun  to  the  light 
and  warmth  of  it  ;  or  the  great  Father  of 
lights,  to  his  effential  attributes  :  It  is  as 
If  it  were  faid,  that  tho'  God  made  the 
worlds  ;  yet  they  were  not  produced  by 
his  power,  wifdom  and  goodnefs  ;  but 
exclufively  of  them  ! 

3.  BUT  the  futility  of  this  diftinftion, 
and  the  falfhood  of  what  is  intended  by 
it  ;  is  ftill  further  evident  from  the  paffage 
in  St.  James,  which  was  confidered  above. 
For  it  appears  from  thence,  not  only  ,  that 
we  cannot  be  juflified  by  a  faith  that  is 
without   obedience  ;    but  alfo  that  it  is 
obedience  which  gives  to  faith   all  it's 
life,   efficacy   and  perfection.     Without 
this,  any   faith,  all  faith   is   vain,  dead, 
and  unprofitable  ;  utterly   infufficient  to 
juftify  and  fave  the  fubjefts  of  it.     It  is 
tiiis  principle  of  obedience  that  is,  as  it 

R  3  were 


,246  Of  Jujlijication  ly 

SERM,  were   the   foul  and   fpirit  of  faith;  th<s 
VIII.     very,  the  only  thing,  by  which  we   can 
be  juftified.     So  widely  do  thofe  miftake 
the  matter,  and  differ  from  St.  James,  who 
aflert,  that  tho'  a  juftifying  faith  is  always 
productive  of  obedience ;  yet  it  is  not 
this  operative  quality,  which  gives   vir 
tue  and  efficacy  to  it ;  but  that  a  true  faith 
juftifies,  exclusively  of  the  obedience  im 
plied  in  it.     The  Apoftle  more  than  inti 
mates,  that  if  faith  considered  indepen 
dently  of  obedience,  could  juftify  us,  the 
Devils  themfelves   might  be  juftified  as 
well  as  we ! — But  thefe  men,  it  fecm3,will 
not  allow  that  that,  upon  which  the  a~ 
poftle  lays,  in  a  manner,  the  ivhole  ftrefs 
of  our  juftification,  fhould  have  any  ftrefs 
at  all  laid  upon  it  in  this  affair.     Even 
while  they  allow,  that  the  quality  which 
efTentially  diftinguifhes  a  juftifying  faith  • 
from  any  other,  is  its  being   operative  ; 
yet  it  muft  not  be  allowed,  that  faith  jufti 
fies  upon  account   of  this  diftinguifhing 
quality,  left  it  fhould  follow  that  we  are 
juftified  by  works  !    This  (  tho'  we  fhould 
not  be  uncharitable)   looks  too  much   as 
if  thefe  men  were  determined  to  fay  $ny 
thing  ;    and   even  plainly   to  contradict 
themfehes,  rather  than  not  contradict  the 
apoftle    when  he  fays,  that  "  a  man  is 
works?and  &ot  by  faith  only.'* 

4.  I? 


Of  y unification  by  Faith,  247 

4.  IF  no  faith  can  juftify,  (as  is  co.n-  SKRM. 
fefled)  befi'des  that  which  involves  in  it  a  VIII. 
principle  of  obedience,  then  faith  muft 
juftify  us,  confidered  as  including  this 
principle  in  it ;  and  not  independently  of 
it.  •  This  confequence  is  inconteltibly 
true  ;  tho'  it  feems  not  to  be  generally  at 
tended  to  :  and  if  it  were,  there  would  be 
no  room  left  for  controverfy  about  faith 
and  works. — Let  me  illuftrate  what  I 
here  intend—If  this  quality  is  efTential  to 
a  true,  j uflify ing  faith  ;  f/z.  that  it  is  o- 
perative,  and  produ6tive  of  good  works; 
and  if  the  faith  which  has  this  property, 
certainly  juftifies  the  fubjeft  of  it ;  it  fol- 
lows  that  faith  juftifies,  only  confidered 
as  having  that  property  ;  /".  e.  on  account 
of  the  obedience  involved  in  the  idea  of 
it.  For  otherwife,  why  jnay  not  fome 
ether  kind  of  faith  juftify,  tho'  deftitute  of 
this  property,  as  well  as  that  to  which  o- 
bedience  is  eflential  .?  If  this  quality  of 
faith  is  of  no  confideration  in  the  affair 
of  our  juftification  ;  or  if  faith  does  not 
juftify  us,  becaufe  it  includes  obedience  ; 
it  will  be  impoffible  to  affign  a  reafon, 
why  another  faith  which  has  all  the 
qualities  of  a  true  one,  excepting  this  of 
being  -operative,  fhould  not  juftify  as  well 
as  that  which  has  this  alfo.  In  fhort,  to 
fay,  that  that^  and  that  only,  is  a  juftifying 
R  >4  faith* 


248  Of  Juftification  ly  Faith. 

faith,which  has  this  property,  is,  in  effect, 
to  fay,  that  this  property  is  what  renders 
it  available  to  our  juftification  ;  and  that 
we  are  jultified  by  faith,  only  confidered 
as  a  principle  of  obedience.  So  that  thofe 
who  fay  obedience  is  eflential  to  a  jufti- 
fying  faith  ;  and  yet  that  faith  juftifies  us, 
confidered  in  contradiftindion  from  obe 
dience,  do  not  only  make  a  needlefs,   tri 
fling  diftinCtion  ;  but  plainly  contradict 
themfeives  in  it.     What  would  you  think 
of  a  perfon  who  fhould  tell  you  that  wings 
were  eflential  to  a  bird  \  that  all  the  crea- 
rures  which   had   them,  could  fly  ;  but 
that  nonq  could  fly  without  them  ;  and 
yet  tell  you,  in   the  fame  breath,  that 
thefe  inhabitants  of  the  air  did  not  fly   by 
virtue   of  their  wings,  but  quite  indepen-> 
•dently  of  them  ?  Or  what  would  you  think 
of  one,  who  fhould  tell  ypu,that  obedience 
to  our  earthly  fovereign,  was  eflential  to 
loyalty  ;  that  all  his  loyal  fubjeds  were  en 
titled    to    his  protection  ;    but  that   none 
x:ould  be  entitled  thereto,  without  loyalty  ; 
and  yet  tell  you  that  loyalty  did  not  entitle 
you  to  your  fovereign's  protection,  confi 
dered  as  comprifmg  obedience  in  it ;  but 
confidered  abftraclly,  and  even  in  contradlj^ 
ilnftlon  from  obedience  ?  It  will  not  be  pro 
per,  perhaps  to  fpeak  out  what  you  would 
think  of  fadifiibtiltDiftinguiJhers  as  thefe-—* 

But 


Of  Jujtification  by  Faith.  249 

But  whatever  you  would  think  of  them  ;  SRPM-. 
the  fame  you  muft  think  of  thofe,who  tell    VIIL 
us  that  a  principle  of  obedience  is  eflential  ' — v^ 
to  a   true  faith  ;  that    all   who  have  true 
faith  are  juJItSed ;  but  that  thofe  who 
have  it  not,  are  novjuftified ;  and  yet  tell 
us,    that  a  true   faith   does  not  juftiffii 
confidered  as  comprehenfive  of  obedience ; 
but  as  diftinguiihed  from,  and  oppofed  to 
it.     And  this  is  really  the  amount  of  all 
t\\z gibberifh  which  you  read  or  hear,  con 
cerning  being  Juftified   "  FifcjbU"9  but 
not  "  Fide  jolit  aria  !  "  —."  By  faith  alone1 
but  not  "  by  faith  that  is  alone  !" — 

5.  AND  laftly  here,  If  we  confider  faith 
abftraftly,  or  independently  of  holinefs 
and  obedience,  what  can  we  fee  in  it, 
which  fhould  give  it  this  preheminence 
above  every  thing  befides  .?  above  fincere 
repeiitance  for  our  fins  ?  above  righteouf- 
nefs  and  charity  to  our  neighbour  ?  above 
gratitude  to  our  Redeemer  ?  above  tl\e 
love  and  reverence  of  our  Maker  ?  Does 
faith,  abftra£Vly  confidered,  feem  to  have 
any  fuch  prerogative,  that  it  fhould  jufti- 
fy  us  rather  than  any,  or  all,  of  thefe 
graces  and  virtues?  Indeed  if  we  confider 
faith  as  a  principle  of  univerfal  obedience; 
as  containing  in  it  all  the  divine  and  fo- 
cial  virtues  ;  and  as  being  the  fource  and 
jfum  of  them ;  if  we  confider  it  in  this 


v 

S 


2  5  °  Of  Jufttfcation  ty  Faith. 

SERM.  light,  there  will  be  no  difficulty  In  ac- 
VHt  counting  for  the  higheft  things  that  are 
faid  of  it  in  the  new  teftament.  But  if 
we  confider  faith  in  contradiftinftioii 
from  thefe  virtues  ;  and  from  all  obedi 
ence  to  God's  commandments,  no  intel 
ligible  and  rational  account  can  be  given 
of  it  >  why  it  fhould  have  that  prehemi- 
nence  ?  why  it  fhould  juftify  ?  why  it 
fhould  be  imputed  for  righteoujnefs  ?  But  all 
this  will  be  darknefs  and  rnyflerj  -f  which, 
thor  accounted  by  fome,  the  chief  glory 
of  die  gofpel,  feems  to  me  to  be  no  real 
part  of  it's  glory.  The  chiiftian  revela 
tion  is  glorious  in  refpeft  of  the  great 
light  which  it  affords  us  ;  but  not,  furely, 
on  account  of  what  is  flill  left  obfcure 
in  it  i  Otherwife  the  apoftle  might 
more  properly  have  congratulated  thofe 
who  ftiliy<.7/  in  darknefs,  than  thofe  who 
were,  by  this  difpenfation,  called  out  of 
It  into  marvellous  light.  — *  But  not  to  di- 
grefs  :  When  faith  is  fpoken  of  in  fcrip- 
ture  in  the  primary  and  reftrained  fenie, 
or  as  it  is  contradiftinguifhed  from  true 
piety  and  virtue,  other  things  are  plainly 

E referred   to  it.     Even,  the  apoftle  Taul 
imfelf,  who  is  tho't  by  fome  to  exalt 
faith  fo  much,  as  to  render  every  thing 
elfe   inconfiderable  in  comparifon  of  it  ; 
even  this  fame  apoitle  undervalues  faidji 

when 


Of  Juftijicaiion  by  Faith. 

when  put  in  competition  with  the  moral 
virtues.  «  Tho'  I  have  ALL  FAITH, 
fays  he,  and-  have  not  chanty,  I  am 
NOTHING."  And  again,  "  Now  abideft 
faith,  hope,  charity,  thefe  three  ;  but  the 
GREATEST  of  thefe  is  CHAPvITY." 
And  this  is  that  more  excellent  way,  which 
he  fhews  unto  us,  after  exhorting  us  to 
"  covet  earneftly  the  beft  gifts:'  ThusSt. 
jPfl#/,  the  great  champion  for  juftifica- 
tion  by  faith,  undervalues  faith  when 
confidered  in  diftinftion  from,  and  in 
comparifon  of,  virtue  and  obedience : 
Which  plainly  fliows,that  when  he  fpeaks 
of  our  being  juftined  by  faith,  he  cannot 
mean  faith,  as  diilinguifhed  from  charity, 
and  other  chriftian  virtues ;  but  as  inclu 
ding  them.-  As  to  the  preheminence 

which  fome  give  to  faith,  in  the  affair  of 
juftification,  on  account  of  its  being  the 
hand  that  lays  hold  on  the  righteoufnefs  of 
(Shrift,  and  a  going  out  ofourfelves  ;  thefe 
things,  I  confefs,are  beyond  my  compre- 
henfion  :  Only  it  were  to  be  wiflied,  that 
fome  people  would  not  go  out  of  their 
fexfes,  as  well  as  out  of  tketnfefoes  ;  and 
both  amufe  themfehes,  and  pefter  others, 
with  unmeaning  phrafes,  and  mere 
Jargon. 

HAVING  thus  confidered  this  notable 
(that  tlio'  true  faith  includes  a 

prin- 


2  5  2  Of  yuftification  by  Faith.  \ 

SERM,  principle  of  obedience  ;  yet  it  does 
VIII.-'  not  juftify  us  confidered  as  containing 
'  that  principle,  but  exclusively  of  it,  and 
as  oppofed  to  it  ; )  I  fhall  juft  mention 
another,  which  is  equally  edifying  •  and 
which  has,  indeed,  been  already  hinted 
at  in  this  difcourfe.  The  diftinftion  I 
mean,  is  this,  That  tho'  faith  alone  jufti- 
fies  us  in  this  world,and  Intitles  us  to  falva- 
tion  in  the  world  to  come ;  yet  obedience 
to  the  gofpel  is  neceflary  in  order  to  our 
being  juftified  at  Chrift's  tribunal  here 
after,  and  fo,in  order  to  our  being  aftual- 
ly  faved  at  laft. 

Now  if  what  is  here  faid  were  indeed 
true,  it  would  fcarce  be  worth  while  to 
give  ourfelves  much  concern  about  the 
terms  of.  juftification  here  ;  whether  we 
are  WTJJ  juftified  by  faith  alone,  or  not  ? 
This  cannot  be  a  very  interefting  and  im 
portant  queftion,  provided  it  is  certain 
that  we  muft  both  believe  in  Chrift  and 
obey  Him,  in  order  to  our  being  fnaUj 
juftified  and  faved  by  Him,  when  he  fhall 
come  to  judge  the  world  in  righteoufnefs. 
The  grand  interefting  point,  is,  What  the 
gofpel  requires  of  us  in  order  to  our  be 
ing  acquitted  in  that  great  day  of  retrk 
bution ;  and  to  our  "  going  away  into 
life  eternal"  ?  Which  point  being  once  re- 
folved;the  other  is  but  of  very  little  impor^ 

tance. 


Of  Jujltfaation  by  Faith.  .253 

tance.  It  is  rather  a  matter  of  curious  SERM. 
fpeculation  for  men  of  leifure,  than,  of  VIII. 
ferious  concernment  to  the  fouls  of  Chril- 
tians.  So  that  there  is  either  no  founda 
tion  for  this  diftinflion  ;  or,  if  there  is, 
thofe  who  make  it  might  be  much  better 
employed  in  inculcating  that  piety  and 
virtue,  which  is  acknowledged  neceflary 
to  falvation  ;  than  in  eternally  infifting 
upon  the  doftrine  of  juftification  here  by 
faith  only  \  as  if  there  could  be  no  chrif- 
tianity,  no  religion,  without  it  f 

BUT  when  this  diftinction  comes  to  be 
examined,  there  is  really  nothing  in  it  :  it 
is  wholly  without  foundation  ;  and  the 
thing  intended  by  it,is  demonilrably  falfe. 
We  are  not  juftified  here,  and  entitled  to 
falvation,  on  one  condition ;  and  juiriiled 
and  actually  faved  hereafter,  on  another  ; 
but  on  the  fame.  That  which  the  gof- 
pel  has  made  neceflary  in  order  to  our 
being  acquitted  and  faved  in  the  day  of 
judgment,  it  has  made  equally  neceflary 
in  order  to  our  being  juftified  now,  and 
entitled  to  falvation.  For  (as  has  been 
obferved  already  in  this  difcourfe)  the 
gofpel  is  the  rule,  by  which  thofe  who 
are  under  the  difpenfation  of  it,  are  to  be 
judged  hereafter.  So  that  we  fhall  then 
be  either  acquitted  or  condemned,  ac 
cording  as  we  have,  or  have  not,  com 
plied 


254  Of  y unification  by  Faith. 

SERM.  plied  with  the  terms  of  it  according  to 
VIII.  their  true  intent  and  meaning,  whatever 
thofe  terms  are.  And  thefe  terms  being 
the  fame  now  that  they  will  be  hereafter, 
-without  the  leaft  variation,  it  undeniably 
follows,  that  fuch  perfons  as  will  be  con- 
•demned  by  the  gofpel  then,  muft  be  e- 
qually  condemned  by  it -now;  and.  that 
fuch  as  will  then  be  juiiified  by  it,  and 
no  others,  can  be  juftified  by  it  at  pre- 
fent,  or  intitled  to  the  falvation  of  it. 
Betwixt  the  juftification  and  condemna 
tion  of  the  gofpel,  there  is  no  medium. 
Whom  it  does  not  juftify,  it  condemns  ; 
whom  it  condemns  not,  it  juftifies.  Nor 
does  length,  or  diftance  of  time,  make 
any  alteration  in  this  cafe.  We  cannot 
be  juftified  only  by  believing,  at  prefent, 
unlefs  we  may  be  juftifted  only  by  be 
lieving,  hereafter ;  provided  the  terms  of 
the  gofpeljlike  the  author  of  it,  are  "  the 
fame  yefterday,  to  day  and  forever  :  "  So 
that  what  thefe  men  take  for  an  impor 
tant  theological  diftin&lon,  turns  out  (  like 
fome  of  St.  Athanafius's)  to  be  no  better 
than  a  palpable  cmtradiBion.  For  there 
cannot  well  be  a  more  glaring  repugnan 
cy  than  to  -fey,  that  the  fame  gofpel 
which  will  condemn  men  for  their  difo- 
bedience  in  the  day  of  judgment,  does  ndt 
slfo  condemn  fneti  equally  for  their  difo- 

be- 


Of  Juftijication  by  Faith*  255 


bedience  now  5    tmt  juftifies 

on  account  of  their  faith*  "VHL 

So  much  for  the  preten<led  *  **  Ankle 

tf  aftanding,  or  a  falling   Chunk"  !  It  is 

really  furprifing     that  fuch   a  doftiine 

fhould  ever  be  believed  by  nny>  :  It  is  ftill 

more  wonderful,   that  it   fhould  ever  be 

embraced  by  any  worthy,  good  men  :  But 

what   is  moft  aftonifhing  of  all,  is,  that 

fuch  an  irrational,  unfcriptural  doftrine; 

a  doctrine  of  fo  pernicious  a    tendency 

with  regard  to  the  lives  and  manners  of 

men,  fhould  be  infifted  upon   with  pecu 

liar  ^warmth  and  zeal,  as  a  moft  important 

and  fundamental  article  of  the  Cliriftian 

Faith! 


*  It  is  humbly  hoped  tliat  thofe  worthy  Clergymen, 
have  acquired  fo  great  reputation  for  'barring,  -as  well  as 
wtbodtxy,  by  often  quoting,  In  their  Sermon?,  Latber*s— 
ff  Artidt'm ftantis  vdtadentit  Ecclefce,  "  will  not  envy  Am- 
tber  the  incocfiderable  honor  of  traxfiAting  it. 


SERMON 


SERMON     IX. 


Of  the  Nature  and  Principle  of 
Evangelical  Obedience. 


o<xxxxxxxxxxxx  r  -o 


JAMES  I.   21,   22. 

#//  filtbinefs  and  fiiperfiuity  of 
naughtlnefs,  and  receive  'with  meeknefs  the 
ingrafted  ivord,  which  is  able  to  Jave  your 
fouls.     But  be  ye  doers  of  the  ivord,  and 
not  hearers  only,  deceiving  jour  oivnfelves. 

AVING,  in  feveral  preceeding, 
difcourfes,  fhown  the  indifpen- 
fable  neceflity  of  our  being  do 
ers  of  the  ivord  as  well  as  hearers,  in  or 
der  to  the  fahation  of  our  fouls,  which  is 
the  great  end  of  thg  Chriftian  revelation  ; 
having  alfo  pointed  out  to  you  fome  of 
thofe  many  ways,  in  which  perfons  may 
be  in  danger  of  deceiving  their  ownfehes- 

in 


of  Evangelical  Qledienct.  257 

in  a  matter  of  fo  great  .importance  ;  and  SERM. 
given  you  an  antidote  againft  the  poifon 
of  thofe  errors,  which  are  but  too  rife  in 
the  Chriftian  Avorld  ;  I  proceed  now  to 
the  next  thing  propofed  when  I  enter VI 
upon  this  fubjed  :  Which  was, 

EIGHTHLY,  To  explain  more  dif- 
tinftly  the  nature  and  principle  of  Evan 
gelical  obedience.  And  here,  finfl^  I  (hall 
confider  the  nature  of  this  obedience,  fo 
as  to  diftinguifh  it  from  the  obedience  of 
a  mere  Moralift,  artd  of  a  Theift  ;  and 
alfo  from  that  of  good  men,  who  lived 
under  the  Jeivifh  difpenfation.  And,  fe* 
condly,  I  fhall  confider  the  principle  from 
which  this  obedience  flows. 

IT  is  to  be  obferved  in  general,  that  all 
obedience,  properly  fpeaking,  confifts  in 
the  obfervation  of  fome  law  or  rule.  The 
apoftle  tells  us,  that  u.  where  there  is  no 
law,  there  is  no  tranfgreffion  :"  It  is  e- 
qually  true,  that  where  there  is  no  law, 
there  can  be  no  obedience ;  all  obedience 
confifling  in  conformity  to  fome  law,  or 
rule  of  conduct,  as  all  trailfgreffion  con*- 
fifts  in  a  deviation  therefrom.  And 
Chriftian,  or  Evangelical  obedience,  is 
nothing  either  more  or  lefs,  than  the  con 
forming  of  our  practice  ,to  the  lawrs  and 
commandments  of  CHRIST,  who  is  <x>n- 
ftituted  the  Lord  and  King  and  Judge  of 
S  the 


258  Of  the  Nature  and  Principle 

SERM.  the  world  ;  to  whom  all  power  in  heaven 
IX.      and  In  earth  is  given,  that  all   men  fhould 
'  honor  Him  in  like  manner  as  they  honor 
the  Father. 

IF  you  afk  where  you  are  to  look  for 
the  laws  of  this    "  King  of  Kings,  and 
Lord  of  Lords  ?  "  I  anfwer,  Neither  into 
the  volumes  of  nature,nor  into  your  own 
hearts  ;  tho'  there  are  laws  written  there, 
correfponding  to  them  ;  and   written  as 
with  a  pen  of  iron  and  the  point  of  a  diamond. 
You  are  not  to  look  for  them  in  the   Sta 
tute-books,  and  other  law-books  in  the 
country, where  you  happen  to  live  ;  or  in 
any  of  the  civil  eftabliihments  of  religion. 
Nor   are  you  to  look  for  them   in  the 
tomes   of  theological   writers,  or  the  de 
crees  of  Popes  and  Councils  ;  where  they 
are  too  often  made  void  by  vain  traditions. 
No !  you  are  to  look  for  them  only  in  the 
gofpel  of  Chrift  ;  they    being  no  othei* 
than  the  precepts  and  rules  of  conduit, 
which  are  found  there  ;  and  which  were 
promulgated,  either  immediately  by  Chrifl 
himfelf ;  or  mediatel  ^,by  his  infpired  apof- 
tles,  the  chief  minifters  of  his  kingdom, 
whoihHe  authoritatively  fent  forth  to  de- 
clare  his  will,    even  as  the  Father  had  fent 
Him.*  Thefr  laws  of  Chrift,  our  anointed 
Sovereign,  and  whofe  ri^ht  it  is  to  reign 
over  us,  are  contained  in  their  native  in 
tegrity 


i 


of  Evangelical  Obedience.  259 

tegrity  and  perfection,  only  in  the  holy  SERM. 
fcriptures  ;  more  particularly  of  the  new 
te {lament.  This  alone  is  the  law-book  of 
Chrljllans,  as  flich  ;  tho'  as  men,  and  mem 
bers  of  civil  foclety,  we  have  other  laws 
to  obferve.  It  is  only  in  conformity  to 
the  commandments  of  Chrift,  as  they  are 
contained  in  thefe  f acred  records,  that 
chriftian  obedience  confifts.  And  it  is  a 
manifeft  folecifm  to  call  any  other  obe 
dience  cbrljllan,  or  evangel fcal^befides  that, 
of  which  the  laws  of  Chrift,  or  the  gof- 
pel,  is  the  meafure  and  Jiandard. 

THO'  thefe  laws  are  many^  as  they  re- 
fpeft  our  hearts,  and  external  conduit ; 
as  they  prefcribe  to  us  our  duty  towards 
God,  and  our  Saviour  ;  towards  our 
neighbour  and  ourfelves ;  yet  they  are 
fometimes  confidered  as  one :  Not  only  as 
one  Jyftem  or  body  of  laws;  but  as  one 
laiu  ;  the  law  of  liberty,  by  which  we  arc 
to  be  judged  \-  and  againft  which,  whofo- 
ever  prefumptuoufly  and  habitually  of 
fends,  tho'  but  in  one  point,  is  guilty  of  all: 
i.  e.  He  fo  far  violates  the  whole,  and  that 
authority  by  which  the  ivhole  is  injoined, 
that  he  is  condemned  as  a  tranfgrejjor,  even 
by  this  law  of  liberty  •  and  therefore  can 
not  be  juftified  and  faved  by  it — But  this 
is  not  the  place  for  considering  the  extent 
of  chriftian  obedience — I  fliall  therefore 
S  2  only 


t 


2  6  o  Of  the  Nature  and  Principle 

SERM,  0>ily  juft  obferve  here,  that  as  on  one 
IX  hand,  it  Is  certain  the  continued  and  wil 
ful  violation  of  the  chriftian  law,  in  any 
refpeft,  is  inconfiftent  with  that  obedience 
which  is  neceffary  to  falvation  ;  ib  on  the 
other  hand,  it-  is  equally  certain,  that  a 
perfect  conformity  thereto,  is  not  fo  in- 
difpenfably  required,  that  whofoever 
falls  fhort  of  it,  mult  finally  be  condem 
ned.  For  to  "fuppofe  this,  were  plainly 
to  turn  the  law  of  liberty  into  a  legal  3rjp 
penfation,  from  which  it  eflentially  differs. 
And  were  this  the  cafe,it  would  be  as  im- 
poffible,  that "juftification  and  life  fhould 
come  by  the  go/pel  of  Chrift,  as  that  it 
fhould  come  by  the  law  of  Mofes— But 

'HAVING  o'bierved  in  genera!,  that  chrif1 
tian  obedience  coniiils  in  conforming  our 
tempers  and  behaviour  to  the  laws  of 
Chrift  ;  it  may  be  proper,  for  the  better 
underftanding  of  what  is  here  intended, 
to  fhow  -more  -particularly,  how  this  obe 
dience  is  diftinguifhed  from  any  other. 

AND  it  certainly  differs  very  widely 
from  obedience  to  the  law  of  nature,  or 
the  moral  law  ;  especially  in  that  narrow, 
partial  fenfe  and  acceptation  of  this  law, 
which  confines  morality  to  men's  beha 
viour  towards  each  other  in  civil  and  Ib- 
cial  life  :  and  to  the  private  virtues  of 
temperance,and  the  like,  without  any  re 
gard 


of  Evangelical  Obedience.  261 

gard  to  Deity,  and  amoral  Governor.  The  SERM* 
ancient  pagan  Moralifls  generally  confi-  IX. 
dcred  morality  only  in  this  light.  When  v — *~-\ 
they  teach  that  the  law  of  reaion,  or  the 
law  of  nature,  is  to  be  followed  and  ot> 
ferved,  (on  many  branches  of  which,  they 
treat  with  great  propriety  )  they  ufually 
mean  no  more,  than  that  men  are  bound  to 
practice  juftice,  benevolence,  fobriety,  and 
the  other  virtues  of  private  and  focial  life, 
.as  being,  in  their  own  nature,convenient, 
fitdng  and  decent.  This  is  a  notion  of 
virtue  and  obedience,  which  falls  vaitly 
(licit  of  the  Chriitian  idea  ;  not  only  be- 
caufe  Chriftians  are  under  obligation  to 
practice  other  duties  befides  thofe  which 
nature  dictates  ;  but  alfo  becaufe-  chrilti- 
anity  ultimately  refolves  all  duties  into  the 
will  of  God,  considered  as  the  all-wife, 
good,  and  righteous  Lawgiver,'  raid  the 
moralRuler  of  the  world.  "  There  is  one 
La w giver,  fays  St.  jajne^  who  is  able  to' 
fave  and  to  deitroy."  And  "He  that  fiud, 
do  not  commit  adultery,  laid  alfo,  do  not. 
kill.".  Oar  obedience  is,  "  doing  the  -will 
of  our  Father  which  is  in  heaven."  What 
ever  duty  we  are  bound  to  practice,  it  is 
confidered  as  injcined  upon  us  by  the. 
authority  of  almighty  God.  All  our  good 
Cind  virtuous  actions,  are  confidered  as  a 
tribute  which  we  owe  to  Him  ;  as  ctja- 
S  3  trtfict 


262  Of  the  Nature  and  Principle 

SERM.  orifice  offered  to  Him ;  and  with  -which 
IX.  He  is  *  'well  pleafed.  And,  on  the  other 
hand,  whenever  we  tranfgrefs  our  duty, 
13.  this  is  coniidered  as  tranfgreffing  the  law 
of  God  :  againft  Him,  Him  only  do  we 
fin.  For  the  divine  will  and  authority, 
does,  as  it  were,  involve  and  f wallow  up 
ail  other  obligations ;  even  the  laws  of 
nature  and  reafon,  as  they  are  fometimes 
Called,  being  the  laws  of  Him  who  is 
Lord  of  nature,  and  the  Fountain  of 
all  reafon. 

BUT  what  has  now  been  faid,  only 
diftinguiflies  the  obedience  of  Chriitians 
from  inch  virtue  as  a  mere  ^4theift  may, 
in  f'ome  degree,  be  the  fubjed  of.  For  a 
man  may  be,  in  fome  meafure,  juft,  bene 
ficent,  temperate,  &c.  from  an  internal 
fen  fe  of  the  reafonablenefs  and  fitnefs  and 
advantage  of  being  fo  ;  altho'  he  is  fo  far 
from  obeying  and  honouring  God  there 
in,  that  he  does  not  even  believe  his 
exiftence.  Our  modern  *£keifts  profefs 
to  go  much  farther  than  this  ;  tho'  their 
obedience,  if  they  really  pracliled  agrea- 
bly  to  their  principles,  (which  they  fel- 
dom  do)  would  fall  much  below  that  of 
Chriitians,  who  aft  up  to  their  profeffidii. 
The  Thrifts  profefs  to  reverence  God  as 
the  moral  governor  of  the  univerfe,whofe 
will  and  laws  are  to  be  read  in  meft*s 

hearts, 


of  Evangelical  Obedience.  265 

hearts,  and  in  the  volumes  of  vifible   na-  SERM. 
ture.  And  the  dictates  of  nature  and  rea-     IX. 
fon,   it  is  faid,  ought  to  be  obeyed,  not 
merely  confidered  as  in  themfelves  fit  to 
be  obferved ;  but  alfo  becaufe  they  muft 
be  fuppofed  conformable  to  the  will  of  the 
Deity  ;  and  to  have  all  the  force  of  laws 
enafted  by  £?/';#  :   So  that  it, may  be  con 
cluded,  men  will  be  rewarded  or  punifhed 
by  Him,  as  they  obey  or  difobey  thefe  laws. 
I  fpeak   now  only  of  the  more  fober  and 
rational  part   of  modern  Theifts.     There 
are  others  of  them,  who  while  they  pro- 
fefs  to  believe  in  God,  deride  all  this  as 
mere  Juperftition  and  enthufeajm  ;  f    and 
with  whom  it  is  nothing  but  the  inherent 
amiablenefs  of  virtue,  that  claims  regard; 
virtue  not  being  rewarded,   nor  vice  pu 
nifhed,  as  fuch,  by  a  moral  Governor  and 
Lord  •  tho'  it  is  owned  they  have  a  tenden 
cy,  in  the  very  nature  of  things,  to  render 
the  fubjecls  of  them  happy  and  miferable, 
refpeclively.     Whether    thefe     nominal 
Theifts,  are  not  really  Atbelfts  at  the  bot 
tom,  or,  at  beft  Epicureans,  which  comes 
much  to  the  fame  thing  at  laft,  I  will  not 
pretend  to  determine.    Only  it  is  evident, 
there  is  but  very  little  difference  betwixt 
faying,  that  there  is  no  God  at  all ;  and 
faying,  that  there  is  none  who  is  to  be,re- 
S  4  garded 

•j-  Gbarjfitriflifki,  ptfiim. 


264  Of  the  Nature  and  Principle 

SERM.  garcled  and  reverenced,  as  the  righteous 
IX.     governor  of  the  world  ;  none,who  rewards 

^*-v— *^  and  punifhes  men  for  their  actions.  * 

BUT  as  to  the  more  fober  and  religious 
Thrifts,  who  confider  the  natural  laws  of 
virtue,  as  the  laws  of  God ;  and  who  not 
having,or  not  acknowledging  any  reveal- 

t  Ram.  2.  ?d  'aw>  yet  "  ^0  t  by  nature  the  things 
H-  contained  in  it,"  in  fome  meafure  ;  even 
Their  obedience  falls  far  fhort  of  theChril- 
tian  ftandard.  Chriftian  obedience  dif 
fers  from  Theirs,  not  only  as  Chriftians 
make  a  revealed  law  the  rule  of  their  obe^ 
dience  •  and  They>only  the  light  of  nature; 
(which  would  not,  of  itfelf,  be  fufficient  to 
conftitute  a  very  effential  difference,  pro 
vided  the  matter  of  thefe  laws  were  exactly 
the  fame.)  But  it  differs  in  divers  other  re- 
fpeels.  The  catalogue  of  Chriftian  duties 
and  virtues  is  confiderably  longer  than  the 
Thefts.  Every  duty  of  natural  religion, 
is  indeed  a  duty  of  chriftianity  ;  of  reveal^ 
ed  religion.  But  the  gofpel  moreover 
injoins  upon  us  divers  things,  which  are 
not  contained  in  the  law  of  nature  ;  and 
are  no  part  of  it.  And  the  obedience  paid 
to  thefe  -different  laws,  viz.  of  mere  nature, 
and  of  Chriftianity,  muft  differ  as  much, 
sit'leafl:,  as  the  laws  themfelves  differ. 

BESIDES  : 

*  SuchPerfons  arejuftly  faid  by  the  wife  Roman, 
rt  fuftulifle  ;       Or  to  {hat 


of  Evangelical  Obedience.  265 

SERM. 

BESIDES:  Whoever  duly  attends  to  the  IX. 
Chriftian  doctrine  of  a  Mediator,  will  find, 
not  only  that  various  duties  refult  from, 
and  are  injoined  upon  us  in  confequence 
of,  that  fupematural  interpofition  of  pro 
vidence  ;  but  alfo  that  our  obedience  in 
general  is  put  upon  a  different  footing 
thereby,  having,  in  the  whole  of  it,  a  re 
ference  to  this  great  difpenfation  of  divine 
grace  to  a  finful  world.  All  the  precepts 
of  the  gofpel,  tho'  they  are  truly  the  laws 
of  God  \  yet  they  are  not  to  be  confidered 
only  in  that  light ;  but  as  his  laws  promul 
gated  byHis  only  begotten  Son,  who  has 
redeemed  us,  and  whofe  fervants  and  fab- 
jetts  we  more  immediately  are.  Agrea- 
bly  whereto  it  is  laid,  that  we  are  "  not 
without  law  to  God  ;  but  under  the  law  to 
Cbrift"  *  God  has  fubje&ed  us  to  the  rule 
and  authority  of  His  Son,  in  confequence 
of  his  undertaking  and  executing  the  me 
diatorial  office.  In  our  Saviour's  owrn 
words,  "  The  Father  loveth  the  Son, and 
hath  given  him  authority  to  execute  judg- 
jnent,  becaufe  he  is  the  Son  of  Man  :  " 
i.  e.  becaufe  he  became  incarnate.  •  And 
in  the  language  of  the  Apoftle  Taul,  He 
1  took  upon  him  the  form  of  a  fervant, 
and  was  made  in  the  likenefs  of  men  ;< — • 
and  became  obedient  unto  death,  even 

the 


266  Of  the  Nature  and  Principle 

SFRM.  the  death  of  the  crofs  :  Wherefore  God  al- 
IX.  fo  hath  highly  exalted  him,  and  given 
him  a  name,  which  is.  above  every  name; 
that  at  the  name  of  Jefus  every  knee 
ihoulcl  bow."  J  &c.  Now  it  is  as  inverted 
with,  this  royal  power  and  dignity  ;  as  be 
ing  the  King  whom  God  hath  Jet  upon  his 
holy  hill  ofZion,  that  Chrift  gives  laws  to 
men  ;  not  merely  as  a  prophet,  or  divine 
mefTenger.  He  is  "  made  Head  over  all 
things  to  the  church  "  :  and  we  are  put 
under  his  authority,  in  a  fenfe  wherein  we 
cannot  be  faid  to  be  under  that  of  any 
other  meflbnger  or  minifter  of  Heaven, 
whether  human  or  angelical.  From  which 
considerations  it  is  manifeft,  that  our  o- 
bedience  is  more  immediately  due  to  the 
&;/,  than  to  the  Father ;  it  being  more 
immediately  by  His  authority,  that  the 
various  duties  of  the  goipel  are  enjoined 
upon  us  ;  and  to  him,  that  we  are  mor6 
immediately  accountable  for  our  conduct. 

ALLOWING  for  the  prefent,  (  what  is 
far  from  being  true,  i;/r.)  that  the  laws 
of  chriftianity  are,  in  all  refpe6ts  the  fame 
with  the  laws  and  religion  of  nature,  and 
only  a  republication  of  it ;  yet,  furely, 
we  could  not  be  faid  to  pay  a  proper  obe 
dience  to  them,  without  conlidering 
them  as  being  the  laws  of  Chrift,  our  Re 
deemer  and  Sovereign.  And  this  is  what 

con- 


of  Evangelical  Obedience.  267 

conftimtes  one  efTential  difference  betwixt  SERM. 
chriftian  obedience,  and  any  other.  In  IX. 
order  to  a  perfon's  obeying  as  a  Chriftian 
ought  to  do,  it  is  not  only  neceflary  that 
he  performs  the  duties  -peculiar  to  Chrif- 
tanity;  but  alfo  that  he  performs  all  others, 
which  may  be  common  to  this  and  other 
religions,  in  obedience  to  Chrift,  as  his 
Lord  and  Mafter  and  final  Judge  :  doing 
all  things  whatfeever  he  does  in  'word  or  decdy 
in  the  name  of  the  Lord  Jefus.  *  »  Cot.  3. 

HOWEVER,  Chriftians  do  not  (  at  leaft     !  7- 
they  ought  not  to)   fet  afide  the  fupreme 
authority  and  dominion  of  God,  the  FA 
THER  Almighty  :  or,  by  attempting  to 
divide,  really   deftroy,  the  Monarchy   of 
the  univerfe  ;  which  is  ftill  in  HIM  alone ; 
the  mediatorial  authority  of  Chrift,  being 
derived  from  HIM,    and   fubordinate  to 
HIS.     Tho'  our  obedience  as  Chriftians, 
is  due  more  immediately  to  our  Lord  Jefus 
Chrift  ;  (as  was  laid  before)  yet  it  is   ulti 
mately  referred  to  His  Father,  and  our  Fa 
ther,  to  His  God  and  our  God  ;  §  who  "  is  *>*•  20' 
greater  than  ALL  ;  "if  and  who  has  con 
ferred  this  dignity  and  authority  on  the  *^'p?' 
Son.     And  of  this  important  truth,  viz.  J*  28. 
that  all  the  homage  and  obedience  which 
we  pay  to  the  Son,  fhould  thus  be  refer 
red  to,  and  terminate  in,  the  Father ;  of 
this  important  truth,  I  fay,  the  apoftle  ad- 

moniihes 


268  Of  the  Nature  and  Principle 


.'  monifhes  us,  when  he  tells  us,  that  God 
IX.  highly  exalted  his  Son,  that  every  tongue 
'  —  ^  '  might  confefs  him  to  be  Lord,  "  to  the 
t  PHRp.  glory  of  God,  the  FATHER/ 
2-  1X-  So  that  Chriftians  ought  not,  furely,  to 
pay  any  iiich  obedience  or  homage  to  the 
Son,  as  has  a  tendency  to  cclipfe  the 
glory  of  God  the  Father  ;  who  is  without 
Rival  or  Competitor.  The  Dominion 
andSovereignty  of  the  univerfe  is  neceiTa- 
rily  one,  and  in  ONE  ;  —  -the  only  living  and 
true  GOD,  who  delegates  fuch  meafures 
of  power  and  authority  to  other  Beings, 
as  feemeth  good  in  his  light  ;  but  "  will 
t  >•  42-  Jlot;  gjvc  his  [peculiar]  glory  to  another."! 
Our  bleffed  Saviour  does  indeed  afTert  the 
rights  and  prerogatives  of  bis  own  'crown; 
but  never  ufurped  thofe  of  His  Fathers  : 
On  the  contrary,  He  conilantly  and  uni 
formly  tells  us,  that  his  authority  \vas 
given  to  him  of  the  Father  ;  and  is  exer- 
cifed  in  fubordination  to  His  will  ;  not 
independently  af  it.  He  claims  no  autho 
rity,  befkles  what  he  claims  by  virtue  of 
the  Fathers  grant,  and  the  commillion 
which  he  received  from  Him. 

WHAT  is  faid  above,,  feemed  needful 
to  prevent  mif-conftruflion  ;  to  fuggeft 
the  true  ground  of  thur  obedience  which 
we  owe  to  our  blefled  Lord  ;  and  to  Ihow 
the  perfed:  confiftency  of  paying  it,  writh 

the 


of  Evangelical  Obedience.  269 

the  Unify,  and  \l\zfupreme  glory  and  do-  SERM, 
minion  of  God,  the  FATHER  :  The  not     IX'. 
fufficiently  prcferving  of  which  Unity  and 
Supremacy  amongft  Chriiluns,  has   long 
b£en  juft  matter  of  reproach  to  them  ;  and 
a  great  (tumbling-block  both  to  Jews  and 
Mahometans*  • — -  But  to  return, 

As  chriftian  obedience  is  diftinguifhed 
from  that  of  mere  T7;*//?/,-  by  our  making 
a  written  revelation  the  rule  of  it  ;  by  the 
peculiar  duties  of  the  gofpel  ;  and  by  our 
paying  all  our  obedience  more  ifftmicli&fof} 
to  Jefus.  Chrift,  as  our  Redeemer,  Lord 
and  Judge  ;  foit  is  ftill  farther  diitinguifh- 
ed  therefrom,  by  the  motives  from  which 
it  is  performed. 

THE 


*  With  the  rrtctaph'/ficjl  abftraft  natu-e,  or  efTence  of  ths 
Deiiv,  I  am  not  bo)J  enough  to  meddle  Difquifirions  of 
this  kind,  a:vd  cle.  a  ciitions  of  G^d's  vengeance  *gainft 
thofe  who  do  not  afFed  co  be  wife,  or  arc  not  willing  to  be 
lieve,  ab'jve  what  i<  writttn,  are  lefi  to  the  unaccountable 
Temerity  of  the/&&r/v  \fans.  I  can,  for  my  own  pirt,  free 
ly  acquiefre  in  St.  Paui  's  iodrine,  in  thf  moft  obvious  lenfe 
of  hi^  words,  viz.  Th*c  **  th->'  there  be  that  are  called 
"  Gods,  whether  in  heaven  or  inearth  ;  (as  there  be  gods 
"  many,  and  lords  many)  bat  [ver]  to  us  thsre  is  but  ONE 
"  GOD,  thj  FATHER—  and  One  Lord,  Jdu-.  thrift."— 
i  Cor.  8,  4  --  "  There  is  ONP:  GOD,  and  On,  Mfdi-.tor 
"  betwixt  GOD  and  men,  the  Man  Chrift  Jefus"  —  i-iim. 
2,  5.  Who  the  only  true  G')/)  is,  we  may  farther  'earn 
from  our  Saviour's  prayer,  John  1  7.  begin.  "  Thefe  things 
1  fpake  Jefus  j  and  lift  up  his  eyes  to  heaven,  and  f<id, 
.  «'  FATHER,alorify  thy  Sw—  This  is  life  eternal  that  they 
"  might  know  THEE,  'the  ONLY  TRUE  GOD,  and 
Jefa  Cbrijl,  whom  THOU  haft  fcnt." 


« 


2  jo  Of  the  Nature  and  Principle 

SERM.  THE  obedience  of  a  mere  Thrift  may 
IX.  be  excited  by  a  contemplation  of  the  di- 
vine  goodnefs,  and  other  attributes,  as 
manifefted  in  the  creation  of  the  world  ; 
and  in  that  providence  which  fuftains  and 
governs  all  things.  But  a  Chriftian's  o- 
bedience  is  moreover,  excited,  I  might 
perhaps  fay,  more  efpecially  excited,  by  a 
contemplation  of  God's  perfections,  as 
manifefted  in  our  redemption  :  And  we 
are  con  ft  rained  by  the  love  of  Chrift,  who 
"died  for  all,"  when  all  were  dead.  The 
Thelft  may  do  afts  of  charity  to  his  neigh 
bours  confidered  as  his  fellow-creatures, 
the  creatures  of  God.  But  a  Chriftian 
moreover  confiders  the  relation  in  which 
all  men  ftand  to  Chrift,  who  fo  loved 
them,  as  to  give  his  life  "  a  ranfom  for  all :" 
And  if  he  gives  ought  to  a  difciple,  it  is 
in  the  name  of  a  difciple  that  he  does  it,  and 
becaufe  he  belongs  to  Chrift.  The  'Thelft  may 
be  fober  and  temperate  becaufe  this  is  rea- 
fonable,  and  conducive  to  health.  But  the 
Chriftian  moreover,  confiders  himfelf  as 
"  the  habitation  of  God  thro'the  fpirit ;  " 
and  will  not  defile  the  tern-pie  of  God,  leftGod 
fliould  deftroy  him.  The  Theifis  virtue 
and  obedience  may  be  excited  by  fome  ge 
neral  confufed  notions  of  a  future  ftate  of 
retribution.  But  aChriftian  lives  under  the 
habitual  expectation  of  a  refurre6tion,  and 


of  Evangelical  Qiedience.  271 

a  future  judgment  ;  when  all  they  that 
are  in  their  graves  (hall  hear  the  voice  of 
the  Son  of  God  ;  and  come  forth,  they  that 
have  done  good,  to  the  re  fur  region  of  life,  and 
they  that  have  done  evil,  to  the  refurreftim  of 
damnation.  The  Theljl  may  obey,  becaufe 
he  imagines  his  virtue  (notwithftanding 
all  it's  defcfts)  fo  valuable  in  itfelf,  that  it: 
will  fully  and  fufficiently  recommend  him 
to  the  approbation  of  hisCreator,  But  the 
Chriftian  obeys,  becaufe  this  will  be  ac-> 
ceptable  to  God  thro5  his  Redeemer,  and 
be  rewarded  for  his  fake.  In  fine,  the 
obedience  of  a  Chriftian,  in  all  its  parts 
and  branches,  receives  a  peculiar  tincture 
and  complexion  from  his  profeffion.;  and 
is  animated  by  the  faith  of  the  Son  of 
God,  who  has  redeemed  us  by  his  blood  ; 
and  made  us  kings  and  priefts  unto  God, 
to  offer  up  fpjritual  facr'fices,  acceptable  ta 
Him  by  Jefus  Chr>tt.  f- — Thefe  things  are 
fufficient  to  fhow  the  wide  .difference 
which  there  is  betwixt  the  obedience  of 
a  Chriftian,  and  that  of  a  mere  Theifl,  e- 
ven  fuppofing  the  latter  of  them  to  live 
up  to  his  principles. 

BUT  it  may  be  inquircd,How  chriftian 
obedience  differs  from  that  of  good  men 
under  the  law  ofMofes,  before  the  com 
ing  of  Chrift  in  the  fleih  ?  The  refolucbn 
ot  which  inquiry,depends  very  much  up 
on 


2  7  2  Of  ^je  Nature  and  Principle 

SERM.  on  another  queftion,  v!z.  How  far  the 
IX.  mediatorial  fcherne  of  our  redemption  and 
'  falvation,  was  opened  toT/je/r  underftand- 
ings,during  that  preparatory  difpenfation  ? 
If  we  fuppofe  this  fcheme  to  have  been 
as  clearly  revealed  to  them  in  general,  as 
it  feems  to  have  been  to  fome  of  the  Ta- 
triarchs  before  the  law,  and  to  fome  good 
men  after,  and  under,  it,  the  difference 
will  not  be  fo  great  as  fome  may  perhaps 
imagine.  For  it  will  then  conflft  chiefly 
ill  thefe  two  things  : 

i ft.  IN  the  externals,  the  modes  and  ri 
tuals  of  religion  ;  which,  to  be  lure,  were 
very  different  under  the  Mv/aic,  and  the 
evangelical  difpenfation  ;  the  morality  of 
the  law  and  of  the  gofpel  being  ftill  the 
fame.  And 

2dly.  WHEREAS  WE  believe  and  truft 
in  a  Redeemer  already  come  ;  and  are 
hereby  excited  to  obey  :  They  believed  in 
the  fame  Saviour,  as  promifed,  and  look* 
ed  for  ;  and  were,,  "by  this  expectation 
of  a  Deliverer,  ftimulated  to  the  fervice 
of  God. 

WE  are  told  exprefsly,  that  the  gofpel 
'was  -preached  to  ^Abraham,  w  ho  rejoiced  to 
fee  the  day  ofCbrift  approaching.   And  he, 
together   with   others  both   before,  and 
after   the  Mojaic  oeconomy  took   place, 
were  juftified  in  the  fame  way,  and  up 
on 


of  Evangelical  Obedience.  273 


on    the   fame  footing  of  grace,  thatwe 

are  now  ;    Abraham   being  /A*  father   of      X- 

f  A*  faithful  in  all  fucceeding  generations.  v  *"*""• 

And  the  Author  to  the  Hebrews,    ha 

ving  enumerated  divers  of  thefe  ancient 

worthies,  tell  us,  that  "  thefe  all  died  in 

"  faith,  not  having  received  the  promifes  ; 

"  (  /'.  e.  the  fulfilment  of  them)  but  hav- 

"  ing  feen  them  afar  off,  and  were  per-. 

"  fwaded  of  them,  and  embraced  them  ; 

"  and  confeffed  that  they  were  ftrangers 

"  and  pilgrims  in  the  earth.  "  *     And  of  *f^  '« 

Mofes,  it  is  faid  afterwards,   that  he  "  ef- 

"  teemed  the  reproach  of  Chrift,  greater 

"  riches  than  the  treafures  in  Egypt  ;  ha- 

<(  ving  refpeft  unto  the  recompence  of  the 

"  reward."  f    Now  according  to  thefe,  j.yer.26- 

and  fuch-like  reprefentations  in  the  new- 

teftament,  one  would  think  that,excepting 

the   two    particulars    mentioned,     there 

could  be  no  confiderable  difference   be 

twixt  the  obedience  of  good  men  before, 

and  after,  the  coming  of  Chrift. 

BUT  whether  this  knowledge  of  a  Sa 

viour  to  come,  were  common  to  all  good 

men,  under  the  law,  or  not,  there  is  fome 

ground  of  doubt.     For  tho'   one   great 

end  of  the  law  was,  that  it  might  fbadow 

forth  good  things  to  come  ;   that  it  might  at 

once  admonifh  thofe  who  were  under  it, 

of  their  need  ot&fpiritual  deliverer  and.  Re- 

T  deemef, 


2  74  Of  ^e  Nature  and  Principle 

.  deemer,and  lead  them  to  expefljitch  aOne ; 
yet  it  is  manifeft   that  the  generality  of 
the  Jews,  for  fometime  before  our  Lord's 
nativity,  had  no  notion  of  this  fpiritual 
meaning,    and  typical  reference  of  the 
law;  and  therefore  interpreted  ail  the  pro 
phecies  concerning  the  Mefflah,   of  a  tem 
poral  Prince  and  Saviour.     And  whether 
fome  truly  pious  and  virtuous  men,  were 
hot  carried  away  with  this  prevailing  er- 
.     ,  ror,  I  will  not  pretend  to  determine- — Nor 
can  we  fully  and  thoroughly  difcriminate 
betwixt  the  obedience  of  good  Jews,  and 
good  CkriftianS)  unlefs  we  knew  more  ex- 
aftly  than  we  do,  what   the   ideas  and 
fentiments  of  the  former  generally  were, 
refpefting  the  promifed  Saviour. 

To  conclude  this  head,  concerning  the 
nature  of  chriftian  obedience — -This  obe 
dience  is  not  only  that  which,  for  the 
matter  of  it,  is  agreable  to  the  precepts  of 
the  gofpel  ;  but  that  which  is  performed 
with  a  due  regard  to  Chrift,  as  our  great 
Prophet,  Prieft  and  King  ;  the  Captain  of 
our  Salvation ;  the  author  and  finlfier  of  our 
faith  :  That  obedience,  which  has  the  gof 
pel  revelation  for  its  bafis  and  rule  ;  and 
which  is  performed  from  views  and  mo 
tives  proper  and  peculiar  to  this  difpenfa- 
tion  of  divine. grace.  However  right  and 
jreafonable  men's  actions  are,  considered 

ia 


of  Evangelical  Obedience.  275 

in  themfelves  ;  however  correfponding  SFRM 
to  the  law  of  liberty  ;  yet  there  is  not,  in 
ftrift  propriety,  any  thing  of  chriftian  o- 
bedience  therein,  any  farther  than  they 
are  done  with  reference  to  the  gofpel  of 
Chrift.  This  is  the  charaSeriJiick  of  the 
obedience  we  are  considering  :  hereby  it 
is  diftinguifhed  from  any  other.  And 
this  will  be  farther  evident  from  a  confi- 
deration  of  the  grand  principle  of  this  obe 
dience,  which  was  the  fecond  thing  pro- 
poled  in  the  beginning  of  this  difcourfe, 
and  to  which  I  now  proceed, 

THE  great  principle  of  chriftian  obe 
dience,  is  chriftian  faith  ;  faith  in  Chrift, 
and  in  God  thro'  him.  I  add' — in  God 
thro'  him  ;  becauie  the  faith  of  Chriftians 
does  not  terminate  in  Chrift  as  the  ulti 
mate ,  ( tho*  he  is  the  immediate )  object 
of  it:  but  it  is  extended,  thro' him,  to 
the  one  God  and  Father  of  all.  And  to 
beget  in  men  that  belief  and  truft  in 
God,  which  is  here  intended,  was  one 
grand  defign  of  the  mediatorial  undertak 
ing.  Chrift  came  into  the  world  in  his 
Father's  name,  as  fent  and  commiffioned 
by  Him,  to  declare  and  reveal  Him.  And 
in  His  name  he  fpake  to  the  world  con 
cerning  God,  and  His  kingdom.  All  he 
taught,  did  and  fuffered,  refered  ultimate 
ly  to  the  Father  ;  the  end  thereof  being  tc* 
T  %  bring 


Of  the  Nature  and  Principle  m 

OERM.  bring  us  to  God.     A  paffage  in  the  apoftlc- 
IX.      *Peter  will  both  illuftrate  and  confirm  the 

*-~v— -1  thing  here  intended  ;  where,  fpeaking  of 
our  Saviour,  he  fays,  that  he  "  was  fore- 
"  ordained  before  the  foundation  of  the 
"  world  ;  but  was  manifeft  in  thefe  laft 
"  times  for  us, who  by  him  do  believe  hi  God 
"  that  raifed  him  from  the  dead,and  gave 
"  him  glory,  that  our  faith  and  hope  might 

.    j  P(t  "  be  inGod"\  From  hence,and  from  many 

1.20,21.  other  pafTages  of  fcripture,  it  is  evident 
that  chriftian  faith  is  not  merely  a  belief 
in  Chrift,  or  relying  upon  him  for  falva- 
tion  ;  but  rather  a  belief  and  hope  in  God 
thro'  him  ;  a  belief  that  He  is  what  Chrift 
has  declared  him  to  be  ;  that  He  is  that 
righteous,  that  good  and  gracious  Being, 
which  the  gofpel  rcprefents  him  to  be ; 
that  He  is  reconciling  the  ivorld  unto  himfelf, 
by  fuch  means,  and  upon  fuch  terms,  as 
are  therein  mentioned  :  A  belief,  that 
Chrift  is  "  the  way,  the  truth  and  the 
life  ;  that  no  man  can  come  unto  the  Fa 
ther,  but  by  him  ;"  or  that  finners  can 
obtain  eternal  life  in  that  method,  and 
that  alone,  which  he  has  opened  and  re- 
vealed.J 

THIS  is  the  proper  notion  of  chriftian 
faith :  And,  indeed,  to  fuppofe  that  faith 
terminates    in  Chrift,  as  the  ultimate  ob- 
of  it,  is  inconfiftent  with  his  being  a 

Mediator 


of  'Evangelical  Obedience.  277 

Mediator  at"  all.     We  lofe  the  very  idea  of  SERM. 
a  Mediator  upon  this  fuppofition.    If  Chrift     IX. 
is  really  "  the  Mediator  betwixt  God  and 
Man  ;"  he  is  to  be  believed  on  as   fuch  ; 
and    our   faith  muft    terminate,  as    was 
obferved  before,     in   that  God,     betwixt 
Whom  and  us,  he  mediates. — And  having, 
premifed  thus  much  concerning  the  na 
ture  of  chriftian  faith  in  general  ;  (which 
is  much  miftaken  by  many  )    I  am  now 
to  fliow,  that  this  is  the  great  principle  of 
chriftian  obedience.  I  do  not  mean,  that 
all  who  thus  believe  in  Chrift,  and  in  God 
thro'    him,  do  actually  obey  the  gofpel ; 
(which  is  contrary  to  fact  and  experience) 
but,  that  all  who  obey  it,  obey  it   from 
this  principle.     It  is  this  faith  that  purifies 
their  hearts  ;    and  animates  them  in  the 
difcharge  of  all  the  duties  of  the  chriftian 
life — -Let  me  explain  myfelf  a  little  more 
particularly  upon  this  point. 

IT  is  very  evident  that  no  man  can 
obey  as  a  Chriftian,  who  has  not  the  faith 
of  a  Chriftian.  It  is  fuppofeable  that  a 
Mahometan,  or  even  an  Atbeljl^  might  ex 
ternally  perform  any  duty  which  the  gof 
pel  injoins  upon  us.  But  if  a  Mahojnetan 
or  Atheift,  known  to  be  fuch,  fhould  per 
form  many  of  thefe  duties,  no  one,furely, 
would  call  this  chriftian  obedience.  Evan 
gelical  faith  being  wantiug,  there  cannot, 
T  3  properly 


2  7$  Of  tie  Nature  and  Principle 


properly  fpeaking,  be  any  thing  of  evan- 
IX.      gelical  obedience  in  any  actions  whatever. 
SUCH   faith  in   Chrift,    and  in   God 
thro*  him,   as  is  mentioned  above,  has  a 
very   natural  and    apparent  tendency    to 
make   the  fubjefts   of  it  truly  pious  and. 
virtuous  ;  and  to  yield  that  obedience  to 
the  gofpel,  which  is  required    of  them. 
As  far  as  the  belief  of  any  thing  ;  as  far 
as  any   faith,  in  the  primary  and  moil 
proper   fenfe  of  the  term,  can    influence 
the  tempers  and  practices  of  men  ;  fuch  a 
faith  as  I  am  fpeaking  of,bids  the  faireft  of 
any,  to  have  a  good  influence  upon  men's 
hearts  and  manners  ;  to  turn  them  from 
fin  to  God  ;  and  to   induce  them  to  obejr 
his  commandments.     What  can  be  fup- 
pofed  fufficient  and  effectual  to  this  good 
end,  if  a  belief  of  fuch  truths  as   are    re 
vealed   in  the  gofpel  ;   if  believing  Chrift 
to  be  really  that  divine  mcffenger  which 
he  is  laid  to  be  ;  if  believing,  that  he  came 
into    the  world  to  redeem  us,  according 
to  the  evangelical  account  of  this  matter; 
if  believing  in  God,  thro'  him,  believing 
in  his  righteoufnefs  and  holinefs  ;  his  good- 
nefs  and  mercy  ;  his  pfomifes  and  threat- 
nings  ;  what,  I  fay,  can  be  fuppofed  fuf- 
iicient  and  effectual  to  turn.  men  from  fin 
to  righteoufnefs,  if  fuch  a  faith  as  this,  has 
not  that  influence  and  efficacy  J  if  it  leaves 

the 


ef  Evangelical  Obedience.  2  j 9 

the  fubje&s  of  it,  as  it  found  them,   dead  SERM*. 
in  trejpaffes  and  fins  ?  There  is  certainly     IX. 
no  faith,  coniidered  in  the  firft  and  moft 
proper  fenfe  of  the  word,  which  can  dif- 
engage  men  from  their  evil  courfes,  and 
induce  them  to  love  andferve  God,  if  this 
faith  fails  to  do  it.     And  as  this  is  the  ob 
vious  tendency  of  it ;   fo 

IT  is  manifeft  thro'out  the  new-tef- 
tament,  that  the  apoftles  of  our  Lord, and 
other  holy  men,  lived  under  the  influence 
of  fueh  a  faith.  This  was  the  fpring,and 
fource,  and  animating  principle  of  their 
obedience.  It  was  this,  that  made  them 
abhor  that  which  is  evil,  and  cleave  to  that 
which  is  good.  It  is  by  this  faith,  that  they 
are  faid  to  have  walked :  And  the  life 
which  they  lived  in  the  flefh,  they  lived  by 
this  faith  of  the  Son  of  God.  This  is  the 
faith,  which  is  faid  to-  work  by  love  -  And 
this  is  the  victory  that  overcometh  the  world, 
fays  St.  John,  even  your  faith.  It  was  by 
faith,that  thefe  holy  men  run  with  patience 
the  race  fet  before  them  :  It  was  by  this 
Jhield  of  faith,  that  they  were  armed  a- 
gainft  all  temptations  ;  and  wherewith  they 
were  enabled  to  quench  all  the  fiery  darts  of 
the  wicked.  In  fine  it  was  faith,  that  gave 
them  fpirit  and  courage  to  encounter,and 
ftrength  to  overcome,  all  difficulties  and 
dangers,  ia  the  difcharge  of  their  duty 
T  4  —The 


Of  the  Nature  and  Principle 

• — The  account  which  the  apoffie  gives 
us  of  fome  renowned  men  before    the 
coming  of  Chrift,    (  whole  faith.  \\7as  not 
efTentially  different  from  our's)  is  agreable 
to  what  is  faid  above.    "  By  faith,  Mofes, 
"  fays  he,  when   he  was  come  to  years, 
"  refufed  to   be  called  the  fon  of  Pha- 
"  roah's  daughter- — >By  faith  he  forfook 
"  Egypt,  not  fearing  the  wrath  of  the 
"  King  ;  for  he  endured  as  feeing  him  'who 
"  is  invf/ible" —  "  And  what"  (as  the   a- 
.  poftle  goes  on)  "  (hall  I  more  fay  ?  for  the 
"  time  would  fail  me  to  tell  of  Gideon, 
"  and  of  Barak,  and  of  Sampfon,  and  of 
"  Jeptha,  of  David  alfo  and  Samuel,  an'd 
"  of  the  prophets  ;  who  thro  faith  fubdu- 
ed  kingdoms,  wrought   righteoitfnefs"  &c. 
Thus  was  faith  the  great  operative  prin 
ciple  in  good  men,  even  before  the  com 
ing  of  Chrift  :  It  was  the  fame  principle  irv 
general,  which  wrought  in  the   apoftles 
and  primitive    chriftians  :  And   it  is  this 
principle  that   operates  in  good  men,  in, 
all  fucceding  ages.     This  is  the  heavenly 
feed,  which  taking   root   in  the   heart, 
fprings  up,  and  ripens  into  good  fruit: 
This  is   the  fource   and   fountain  from 
whence  obedience  flows  :  And  without 
fuch  a  principle  of  faith,  there   can,  as 
has  been  obferved  before,  *be  no  obedi 
ence  properly  evangelical.     But 

NOT- 


of  Evangelical  Obedience.  281 


NOTWITHSTANDING  the  vifible, 
apparent  tendency  of  faith,  to  produce  o-  IX. 
bedience  ;  to  make  men  truly  pious  and 
virtuous  ;  and  altho'  no  perfon  does,  or 
can,  obey  the  gofpel,  but  from  this  prin 
ciple  ;  yet  it  is  manifeft  both  from  fcrip- 
ture,  and  daily  obfervation,  that  people 
may  be  the  fubjefts  of  faith,  while  they 
live  in  difobedience  to  Chrift's  command 
ments  :  They  may  have  faith,  without 
having  their  tempers  and  manners  con 
formed  to  the  dictates  of  it  :  Their  lives 
and  praftice  may  be  contrary  to  what 
they  profefs  to  believe  ;  yea,  to  what  they 
actually  do  believe.  So  that  tho'  faith  is 
the  true  principle  of  obedience,  in  all 
thofe  who  obey  ;  yet  it  is  not,  in  fad 
-and  event,  a  principle  of  obedience  in  all 
that  believe  ;  for  there  are  vicious  be 
lievers  ;  as  well  as  vicious  infidels.  We 
learn  from  the  new-teftament,  that  many 
who  believed  in  Chrifl  and  the  gofpel,  of 
old,  wholly  apoftatized  from  the  faith  af 
terwards  ;  fome  in  a  fhorter,  and  fome  in 
a  longer  time.  Many  others,  who  did  not 
Tf^s'Jbifwreck  concerning  faith,  but  con 
tinued  to  hold  it  ;  yet  held  it  in  unrigbteouf- 
nefs  ;  making  Jhipiu  reck  of  a  good  conference  ; 
and  being  to  every  good  ivork  reprobate. 
Our  own  obfervation  may,  perhaps,  il- 
luftrate  and  verify  thefe  representations  of 

fcrip- 


2  8  2  Of  the  Nature  and  Principle 

SERM.  fcripture.     Have  we  not  known  foine 
IX.     who  profefled  to  believe  in  Chrifl ;  to  truft 

v— "V-— '  in  the  mercy  of  God  thro*  him  ;  and  even 
to  be  very  confident  of  therr  title  to  eter 
nal  life  ;  (  of  whom  we  cannot  pretend  to 
fay,  that  they  did  not   thus  believe,  and 
truft,  and  confidently  expedl  falvation  ) 
Have  we  not,  I  fay,   known  fome   fuch 
perlbns,  who  were  far  from  being  good 
men,  if  the  tree  is  to  be  known  and  judg 
ed  of  by  its  fruit  ?    Yea,  have  we   not 
known  fome,  who  were  not  only  belie 
vers  ;  but  very  luarm  and  zealous  ones,  who 
have  \vhv\\j  departed  from  the  faith,  giving 
A.  \m  heed  tofeducingfyirits,  as  was  foretold  ?  * 
Have  we  not  i':aen  examples  of  fuch  as  our 
Saviour  fpeaks  oi]  who  "  hear  the  word, 
and  anon  -with  joy  receive  it  ;    yet  not  ha 
ving  root  in  themfelves,  endure  only  for  a 

f  Mat.  13      j  P   „  „  , 
*o,  21.  while  ?J   t 

IT  is  very  evident  then,  that  faith  is 
'not  really  a  p  radical  principle  in  the 
hearts  of  all  believers  :  Some  of  them  are 
very  little,  if  any  thing,the  better  for  their 
faith — -And  there  is  one  thing  that  deferves 
a  particular  notice  here  :  Which  is,  That 
the  Apoftles,  in  their  epiftles  to  particu 
lar  perfons,  or  to  chritlian  churches,  ne 
ver  fpeak  of  the  vicious,  impenitent  profef- 
fors  of  chriftianity,  as  being  deftltuie  of 
trite  faith  ;  or  as  being  rcaiiy  unbelievers^ 

while 


ef  Evangelical  Obedience.  28 

^vhile  they  profefled  to  have  faith.  On  SERM 
the  contrary,  they  always  take  it  for  IX. 
granted,  that  thefe  perfons,  however 
wicked,  were  really  believers  notwith- 
ftanding  their  wickednets  ;  exhorting 
them  to  repent  and  amend  ;  and  to  live 
fuitably  to  their  holy  vocation.  In  this 
refpeft,  at  leaft,  there  is  a  very  remark 
able  difference  betwixt  the  Apoftles,  and 
fome  modern  preachers  of  the  gofpeL 
The  latter  fpeak  to,  and  of,  all  the  wick 
ed  profeiTors  of  chriftianity,as  unbelievers, 
as  deftitute  of  true  faith  ;  upon  a  pre- 
fumption  that  where  faith  is,  there  will 
always  be  obedience  ;  or,  that  no  true 
believer,  can  remain  vicious.  Now  I  am 
bold  to  fay,  that  this  manner  of  preaching 
is  altogether  unferiptural ;  and  that  there 
cannot  be  a  fingle  initance  produced,froin 
the  writings  of  the  apoftles,  which  jufti- 
fies~it.  For,  as  wras  laid  before,  They  al 
ways  take  it  for  granted,  that  men  may 
be  really  believers, and  addrefs  them  asfucb, 
how  much  foever  their  lives  and  morals 
might  refemble  thofe  of  pagans  and  infidels. 
So  that  we  cannot  reafonably  doubt,  but 
that  faith,  true  faith,  which  is  a  principle 
of  obedience  in  fome  perfons,  is  not  Jo  in 
others  ;  not  working  by  love,  nor  producing 
the  fruit!  of  right eonfnefs. 

SOME   will  probably  inquire,    How 

it 


284  Of  the  Nature  and  Principle 

SERM.  it  comes  to  pafs,  that  faith,  which  is  the- 
principle  and  fourCe  of  obedience  in  fome 
perfons,  fhould  not  be  fo  in  others,  uni- 
verfally  ?    Why  the  hearts  and  manners 
of  many  fhould    be  influenced  by  their 
faith  ;    while  the  hearts  and  manners  of 
as  many,  perhaps  a  much  greater  num 
ber,  fhould  be  fo  much  at  variance  with 
their  faith  ?  fo  oppofite  to  what  they  pro- 
fefs  to  believe  ;  and  which  they  really  do 
believe,  according  to  the  prefent  hypothe- 
fis?  And,  indeed,  tho'  the  poffibility  of 
this,  and  the  truth  of  the  fuppofition,  is 
evident  from  the  whole  current  of  fcrip- 
ture,  and  verified  by  daily  experience  ; 
yet  it  may  well  be  accounted  one  of  the 
greateft  fpeculative  difficulties  that  occurs, 
upon  the   fubjeft  of  religion  :  And  it  is 
one,  of  which  it  is,  perhaps,  beyond  the 
fphere   of  human  underftanding  to  give 
a  clear  and   full  folution  ;  fince  it  feems 
plainly  to  run  up  into   the  old  queftion 
concerning  liberty  ;  fo  that  They  who  can 
fully  clear  up  all  the  difficulties  attending 
the  do&rine  of  human  freedom,  as   op- 
pofed  to  neceffity,can  be  at  no  lofs  for  aa 
anfwer  to   this- — But   who  They   are,  I 
have  not  yet  found — — 

SOME  think  this  fad  is  fufficiently  ac 
counted  for,  only  by  fuppofing  that  good 
and  wicked  jneu  under  the  gofpel,  (tho' 

both 


of  Evangelical  Obedience.  285 

both  of  them  are  truly  believers)  believe  SERM. 
in  different  degrees  of  intenfenefs.  There  IX. 
are  doubtlefs  degrees  in  faith  ;  there  is  a 
itrong  and  lively  faith,  as  well  as  a  weak 
and  languid.  Thofe  who  are  the  fubjefts 
of  the  former,  it  is  faid,  are  obedient  to 
the  dictates  of  it  ;  faith,  in  them,  becom 
ing  an  operative,  practical  principle  : 
Whilft  thofe,  whofe  faith  is  feeble  and 
weak,  do  not  give  themfelves  up  to  the 
guidance  of  it  ;  this  weak  faith  not  being 
a  practical  principle,  as  the  other  is  :  But 
if  it  were  ftrengthened  to  a  certain  degree, 
it  is  fuppofed,  it  wou'd  become  fo  ;  and 
certainly  be  productive  of  good  fruit. — • 
Thus,  as  fome  fuppofe,  it  comes  to  pafs, 
that  faith  is  aftually  a  principle  of  obedi 
ence  in  fome  perfons,  and  not  in  others. 
But  this  is  far  from  being  a  full  folution 
of  the  difficulty  :  For  the  queftion  ftill 
occurs,  how  it  comes  to  pafs  that  fome 
men  are  thus  flrong  In  faith  •  while  others 
give  but  a  feeble  and  cold  aflent  to  the 
great  truths  of  chriftianity  ?  Befides,  if 
there  is  any  fuch  thing  as  human  liberty, 
it  is  certain  that,  of  different  men,  whofe 
faith  is  the  fame,  both  for  kind  and  degree, 
fome  may  aft  agreably,  others  contrary 
thereto  :  And  to  fay,  that  all  men  whofe 
faith  is  alike  ftrong,  muft  aft  alike,  is,  in 
effeft,  to  deny  that  men  are  free  creatures ;  i 

unlefs 


286  Of  the  Nature  and  Principle 

SERM.  unlefs  we  fuppofe  their  freedom  lies  rather 
in  believing,  than  acting.  For  if  there 
is  a  neceflary  connection  betwixt  men's 
faith  and  prattice,  it  is  plain  that  they  can 
not  be  free  in  the  latter  of  thefe  refpefts  ; 
fo  that  they  muft  either  be  free  in  the/Jr- 
mer,  or  not  at  all.  And,  to  human  ap 
pearance,  fome  great  and  ftrorig  believers 
are  much  worfe  men,  than  fome  who 
have  but  little  faith. 

OTHERS  fuppofe  that  here  is  a  fpe- 
cifici  effential  difference  in  the  faith  it- 
felf,  of  thofe  who  obey  the  gofpel, 
and  of  thofe  who  do  not  :  From  which 
difference  in  the  kind  and  nature  of  their 
faith,  it  is  faid,  we  are  to  account  for  the 
difference  which  there  is  in  their  lives  and 
manners  ;  one  of  them  being  always,  and 
univerfally,  a  principle  of  chriftian  obe 
dience  ;  the  other,  never.  But  it  feems 
impoffibleto  give  any  intelligible  account 
of  this  fuppofed  Jpecific  difference  in  men's 
faith.  For  to  fay,  that  one  man's  faith  is 
wrought  by  the  fpecial  operation  of  the 
fpirit  ofGod  upon  his  heart; and  another's, 
not  ;  is  not  to  point  out  to  us  the  differ 
ence  which  there  is  fuppofed  to  be  in  thefe 
men's  faith ;  but  only  to  tell  us,  how  thefe 
different  perfons  come  by  their  faith  : 
Which  is  quite  another  thing.  If  two 
perfons  affent  to  the  fame  diviue  truths  ; 

if 


of  Evangelical  Obedience.  287 

if  they  believe  in  the  fame  God  •  if  they  SERM, 
depend   upon  the  fame  Saviour  ;    their     IX. 
faith  is,   for  kind,   the  fame,    in  how  dif 
ferent  a  manner  foever  we  may  fuppofe 
they  became  the  fubjefts  of  it.     This  faith, 
as  was  laid  above,  may,  indeed,  be  ftrong 
in  fome  perfons,  and  weak  in  others  :  But 
this  makes  only  a  gradual,    not  a  fpecijic 
difference  in  their  faith  itfelf. 

SoiME,  who  fuppofe  there  is  a  fpecijic 
difference  betwixt  the  faith  of  obedient, 
and  that  of  difobedient  chriftians  ;  in  or 
der  to  make  out  this  difference,  and  to 
mow  how  faith  becomes  a  principle  of  o- 
bedience  in  fome  perfons  and  not  in  o- 
thers  ;  tell  us,  that  one  is  a  penitent  faith, 
an  humble  faith,  an  holy  faith  ;  and  fo 
on  :  Whereas  the  other  is  an  impenitent 
faith  ;  not  humble,  unholy,  &c.  But  upon 
examination,  it  will  appear,  that  this  is 
rather  to  tell  us  how  men  differ  from  each 
other,  than  how  their  faith  differs.  For 
fmce  a  penitent  faith,  includes  penitence, 
an  humble  faith,  humility,  and  an  holy 
faith,  holinefs ;  to  fay  that  one  perfon 
has  a  penitent,  humble,  holy  faith  ;  but 
that  the  faith  of  others  is  not  a  penitent, 
not  an  humble,  not-  an  holy  one  ;  really 
amounts  to  no  more  than  faying,  that 
fome  believers  are  penitent,  humble  and 
holy  ;  but  that  other  believers  are -not  fo. 

Which 


288  Of  the  Nature  and  Principle 

SERM.  Which  is  only  telling  us,how  widely  pro- 
fefled  chriftians  differ  from  each  other  in 
their  moral  and  religious  character  ;  not 
fhowing  us  how  the  faith  of  a  good  man 
differs  Jpecifaally  from  that  of  a  wicked 
one. 

THE   fame   faith,  both   for   kind  and 
degree,  may  be  attended,  or  accompanied, 
with  different  qualities   in  different  men. 
One  believer  may  be  wife  and   learned ; 
another  fimple  and  unlearned.    Does  this 
difference  betwixt  the  men,  infer  znyjpe- 
cifc  difference  in  their  faith  ?  No  furely  ! 
Thus  alfo   one  believer  may  take  a  par 
ticular  pleafure   and  delight  in  the  exer- 
cife  of  one  worldly  calling  or  occupation ; 
another,  in  another.     Do  thefe  different 
turns  of  men's  minds,  infer  a  fyecific  dif 
ference  in   their   faith  ?  You  will  juilly 
anfwer,  None  at  all.    Well  :  In  like  man 
ner  (for  aught  that  has  hitherto  appeared) 
the  fame  faith  may  be  accompanied   with 
repentance,humility,  holinefs,in  one  man; 
and  with  hardnefs  of  heart,  pride,  unho- 
linefs,  in  another.     Thefe  contrary  quali 
ties  may  be  found  in  believers ;  the  for 
mer  of  them  in  fome,  the  latter  in  others: 
But   neither   of  them    are  faith,    ftfidlp 
and  -properly  fpeaking ;  but  fomew^hat  quite 
diftinft   from   it,      Tho'  fome  believers 
are  penitent,  humble  and  internally  holy ; 

yet 


of  Evangelical  Obedience.  289 

yet  thefe  moral  and  religious  qualities,  SERM. 
or  thefe  chriftian  graces,  Jiri&ly  fpeaking, 
are  not  faith  ;  but  they  are  as  diftind  u 
from  it,  as  wifdom  and  learning  ;  or  any 
other  natural  and  civil  accomplifliments  ; 
or  any  particular  turn  of  mind,  with 
relation  to  fecular  employments.  We 
might  as  well  fay,  that  there  is  a  fpecific 
difference  betwixt  the  faith  of  a  wife  man, 
and  that  of  an  ignorant  one  ;  betwixt  the 
faith  of  a  chriftian  magiftrate,  and  that  of  a 
chriftian  merchant ;  as  that  there  is  fuch  a 
difference  betwixt  the  faith  of  &  faint ,  and 
that  of  a  finner  :  Yea  we  might  as  well 
fay,  that  there  is  a  fpecific  difference  be 
twixt  the  faith  of  a  man  of  a/i/>,  and  one 
of  a  dark  complexion  ;  —  the  faith  of  an 
European,  and  that  of  the  ^Ethiopian  bap 
tized  by  Thilip.  For,  in  truth,  learning 
and  ignorance,  civil  magiftracy  and  mer 
chandize,  darknefs  and  fairnefs  of  com 
plexion,  are  not  more  diftinft  from  faith, 
properly  jfo  called,  than  moral  and  religious 
qualities  are  ;  fuch  as  repentance,  humi 
lity  and  holinefs.  Thefe  good  qualities 
are  not  only  diftinft  from  faith,  and  faith 
from  them  ;  but  there  is  no  necejjary  con- 
neftion  betwixt  them.  Some  believers 
are  pofTefled  of  them  ;  others  are  not. 
Nor  can  this  fad  be  accounted  for,  by  fup- 
poiing,  that  there  is  a  fpecific  difference 
U  betwixt 


290  Of  the  Nature  and  Principle 

SE  RM.   betwixt  the  faith  of  the  former,  and  that  of 
IX.      the  latter.     For  if  there  were  really  any 
'  fuch  difference,  yet  the  queftion  would 
ftill  recur,  How  comes  one  man  to   have 
the  good  faith  ?  another,  only  that  of  an 
inferior  kind  ?  And  befides  ;  thofe  who 
have   endeavoured  to  make  out  fuch  a 
fpecific  difference,  have  not,by  any  means, 
done  it.    For  they  either  only  tell  us  how 
we  come  by  true  faith,  faying  it  is  wrought 
in  us  by  the   fpirit  of  God,  &c.  (which, 
however  true  it  may  be,  is  not  to  (how 
us  wherein  that  faith,  confidered  in  itfelf, 
differs  from  any  other  )  Or  elfe  they   tell 
us,  it  is  a  penitent,  humble,    holy  faith  : 
Which  is,  Jn  effeft,  to  fay,  that  the  faith 
of  fome  men  differs  fpecifically  from  that 
of  others,  by  having  fomewhat  which  is 
.really  diftinft  from   faith,  joined  with  it ; 
"'viz.  repentance,   humility   and    holinefs. 
So  that  to  have  recourfe  to  this  fuppofed 
fpecifc  difference  in  men's  faith,  in  order 
to  accotmt  for  fome  men's  obeying,  and 
others  not  obeying,  the  .gofpel  ;  is*  really 
no  more  than  faying,  in  other  words,  that 
fome  men  obey  the  gofpel,  becaufe  they 
do  not  only  believe,  but  are  alfo  penitent, 
hurr^ble  and  internally  holy  ;  /.  e.  they  o- 
bey  it,  becaufe — -they  obey  it  !  While   o- 
thers   difobey  it,  becaufe,  tho'  they   be 
lieve,  yet  they  remain  impenitent,  proucf, 

unholy  ; 


of  Evangelical  Obedience.  291 

unholy  ;  /.  e.  they  difobey  it,  becaufe — SERM 
they  difobey  it !  And  is  not  this  a  very 
notable  folution  ?  When  the  very  thing 
which  is  inquired,  is,  How  it  comes  to 
pafs,  that  fbrne  believers  are  penitent^ 
humble  and  holy ;  others  the  reverfe  ? 

BY  this  time,    I  fuppofe,  it  is  very  evi 
dent,  as  was  hinted  above,   that  this  in 
quiry  runs  diredly  into  another  ;  and  ter 
minates  therein  :  I  mean,  the  perplexing 
queftion  concerning  hitman  liberty  •  and  it 
can  only  be  refolved  fully  by  thofe,  who 
can  fully  reconcile   our  freedom   (which 
ought  not  to  be  doubted  of)  with  the  fcrip- 
ture-doftrine   of    God's  fore-knowledge, 
and   eternal  counfels  ;  of  his   governing 
providence,  and  the  operations  of  his  fpirit 
and   grace.     To  pretend  to  anfwer  the 
difficulty,  by  defying  human  freedom,  and 
reiblving  all  into  the  abfolute  fovereignty, 
and  power  of  God,  is  only  to  cut  the  knot 
— -And  on  the  other  fuppolltion,    that  we 
are  free,  there  is  fomewhat  in  this  fub- 
jeft,  which  is,  even   at  firft  view,  above 
humanity — fomewhat,    to   which  we  can~ 
mt  attain — -fomewhat,  which  is  evidently 
too  high  for  creatures  of  fuch  limited  facul 
ties  ;and  probably  for  all  CREATURES. 
And  if  we  exenife  ourfehes  in  the/e  things, 
I  know  of  no  valuable  end  it  can  aniwpr 
' — except  that  of  convincing  us  of  our  ig- 
U  2  norance, 


"292  Of  the  Nature  and  Principle 

SERM.  norance,    'till  we   come,  at  laft,   to  fit 
IX.  .    down  contented  and  refigned,  ivbere  the 

*— ~v-^  holy  apoftle  did,  laying  with  him — "  O 
"  the  depth  of  the  riches  both  of  the 
"  wifdom  and  knowledge  of  God  !  how 
"  unfearchable  are  his  judgments,  and  his 

\  Rom.  1 1 «  Ways  paft  finding  out !  "f  God's  counfel 
and  providence  govern  the  world  ;  but  yet 
men  are  free  I— 
AND  if  we  are  really  free  creatures,  we 
cannot  go  any  farther  towards  a  folution 
of  the  queftion  we  have  been  confidering, 
than  this — Some  men  -will  and  chafe  to 
conform  their  tempers  and  practice  to  their 
faith  ;  and  do  fo,  by  the  concurring  in 
fluences  of  God's  Spirit.  Others  loill  and 
chuff  to  continue  in  their  fins  ;  not  as  be 
ing  tempted  (much  lefs  compelled}  thereto 
of  God ;  but  being  "  drawn  away  of 
."  their  own  lufts  and  enticed."*  Higher 
than  this,  I  think,  we  cannot  go,  without 
lofing  ourfelves.  We  muft  either  take 
up  with  this  fimple,  fcriptural  account  of 
the  matter  ;  or  elfe  bewilder  ourfelves 
with  that,  both  needlefs,and  fruitlefs  inqui 
ry,  What  determines  our  will  and  choice 
to  one  fide,  rather  than  to  the  other  ? 
With  relation  to  which  queftion,  I  fhall 
only  obferve,  That  in  all  thofe  refpefts, 
wherein  we  are  actually  Free,  (whatever 
refpe&s  they  are)  certainly  nothing  deter 
mines 


of  Evangelical  Obedience.  293 

mines  us  neceffarily,  or  unavoidably,  fo  thatSsRM. 
we  could  not  but  make  the  choice  we  do  :      IX. 
We  are  Arbiters  here,  chufing  for,  and 
determining,    Ottrfehes.;    this  being  the 
proper  notion   and  nature  of  liberty,  as 
oppofed  to  neceffity. 

THOSE  perfons  who  deny  the  fore 
knowledge,  and  the  eternal  purpofes  of 
God,  becaufe  they  cannot  clearly  recon 
cile  this  doctrine  with  that  of  human  li 
berty,  feem  very  worthy  of  blame :  Since, 
if  the  fcriptures.  are  true,  thefe  doctrines 
muft  both  be  true.  But  thofe  who,becaufe 
of  the  difficulty  which  they  find  hcre,deny 
that  man  is  free,  are  ftill  much  more 
blameable  :  Becaufe  the  denial  of  liberty, 
is  the  charging  of  all  our  fins  on  God  ; 
making  him  the  author,  as  well  as  the 
puniiher,  of  them :  and  fo,  abfolutely  de- 
itroys  his  moral  character  :  Whilft,  at  the 
fame  time,  this  is  of  the  moft  fatal  tenden 
cy  with  reference  to  practical  religion — • 

IN    that  revelation,  with  which   God 

has  favoured  us,  it  is  forever   taken  for 

granted,  that   we  have  a  f elf  "determining 

power  ;  (whatever  difficulties  may  attend 

the  fuppofition)  I  mean,  the  power  either 

of  accepting   the  mercy  offered   us,  by 

complying  with  the  gracious  terms  of  it ; 

or  rejecting  the  counfel  of  God  againft  our* 

Jches.    So  that  none  ever  had,  or  (hall 

U  3  haye 


. 

294  Of  the  Nature  and  Principle 

SERM  have,  juft  caufe  to  complain,  that  theGod 
IX.  of  all  grace  and  mercy,  fo  cruelly  mocked 
and  infulted  them,  as  to  offer  them  de 
liverance  from  the  'wrath  to  come,  and  eter 
nal  life  in  his  moft  glorious  prefence,  upon 
impracticable  conditions  :  Which  would,  in 
effeft,  be  to  give  us  a  fight  of  heaven,  on 
ly  to  render  us  more  wretched  in  the  lofs 
of  it ;  and  to  make  damnation  itfelfthe 
more  intolerable !  Such  doftrine  as  this 
we,  indeed,  fometimes  hear ;  fuch  bard 
fpeeches  !  —  But  if  you  can  believe  Him, 
for  wrhom  it  is  impojjible  to  lye,  "  Life  and 
death  are  jet  before  you,  bleffing  and  cur- 
fing  :"  And  of  this,  both  "  heaven  and 
"  earth  are  called  to  bear  record  ;  there- 
"  fore  CHOOSE  Life  !"  *  f 

BUT 

•f  THERE  are  many  things  attended  with  infuperable  diffi 
culties  in  fpeculation  j  things,  of  which  no  clear  account,  or 
Rationale  can  be  given  ;  yea,  which  feem  to  run  us  into  feme 
abfu'dicy,  iffuppofed  true:  Which  things  are,  neverthelefs* 
certain,  indubitable  fafts  ;  fuch  as  cannot  be  denied,  without 
denying  our  own  daily  experience.  Liberty,  as  oppofed  to 
necfffity,  I  take  to  be  fomewhat  of  this  kind.  Great  perplex 
ities  and  difficulties  arifc  apon  the  fuppofuion  of  it ;  but  much 
greater,  upon  the  denial.  All  human  language  is  exactly 
accommodated  to  the  do&rine  of  freedom  :  fo  that  we  could 
neither  underftand  each  other,  nor  ourfelves,  without  the  idea 
of  liberty  ;  or  a  power  both  of  choofing  and  acting  varioufly, 
or  differently,  within  a  certain  fphere,  under  the  fame  given 
circumftances.  For  this  is  the  true,  proper  notion  of  liberty  : 
At  lead,  this  is  the  fenfe  in  which  the  terms  libtrty,  freedom* 
fftive  power,  are  ufed  in  this  note.  And  without  the  idea  of 
fuch  a  power,  what  do  we  mean  by  fuch  forms  of  expreffion  as 
thefe,  which  are  common  ?  viz.  That  we  can  do  fo  or  fo  * 
but  cannot  do  another  thing  ;  That  we  would  do  this  or  that* 

i£  - 


of  Evangelical  Obedience.  $  9  5 

BUT  it  is  not  intended  in  what  is  faid  a-  SERM. 
bove,concerning  human  power  and  liber-     IX. 
U  4  ty,  ^-J 

if  we  could  ;  but  cannot:  And,  viceverfa,  That  we  could 
do  this  or  that,  if  we  would  ;  but  uill  not:  That  we 
will  try,  or  ufe  our  endeavours  to  do  fo  or  fo  ;  and  do  it, 
if  ws  can.  This  is  the  language  of  nature  ;  and  every  man 
underftands  thefe  forms  of  expreffion  :  Which,  yet,  would  be 
quite  fenfclefs  and  unintelligible  to  us,  without  the  idea  and 
fuppofnion  of  liberty.  There  would  be  no  foundation  for 
fuch  a  diftinction  betwixt  what  we  can,  and  what  we  cannot 
do,  &c.  All  men  have  therefore  the  i  lea  of  liberty  :  which 
is,  indeed,  one  of  the  moft  plain  and  fimple  of  all  our 
ideas :  Even  children  have  it.  And 

IT  may  be  fairly  argu'd  that  we  are  free,  and  confcious  to 
ourfelves  of  our  being  fo,  from  our  having  this  idea.  For 
how  did  we,  at  fir  ft  >  come  by  it  ?  It  could  not,  I  think, 
come  into  our  minds,  originally,  from  any  thing  external  and 
material  ;  or  by  means  of  any  of  our  corporeal  fenfes  and  or 
gans.  There  feerns  to  be  nothing  in  all  vilible  nature,  which 
could  fuggelt  it  to  us  at  firft  ;  tho'  fpontaneous  animal  motion 
bids  the  faired  for  it.  If  we  had  not  actually  experienced 
the  thing  ourfelves,  we  ccmld  have  no  more  idea  of  it,  than  a 
blind  man,  of  colours,  or  a  deaf  one,  of  founds.  This  idea 
could  be  gotten  only  by  refle&ing  upon  what  has  p?.fied  in  our 
own  minds  ;  upon  whac  we  have  experienced  in  ourfelves, 
by  a  kind  of  internal  fenfadon.  We  are,  therefore,  cenfcious 
of  our  freedom  :  So  that  thofe  who  deny  there  is  any  liberty 
in  man,  do  not  only  contradict  the  experience  of  others  ;  bu£ 
their  own.  For  they  have  this  idea,  r.o  Ids  than  others  ; 
which  yet,  they  could  not  have,  but  from  experience. 

HOWEVER:  IfuftvxiU  be  faid,  that  we  do  not  get  the 
idea  of  active  power,  by  i, fleeing  on  our  oivn  experience  ; 
but  that  it  might  be  naturally  fuggefted  to  the  mind  ab  extra, 
by  animal  motion,  of  which  we  are  duily  witnefles  ;  or  by  a- 
ny  other  phaJnomena  in  nature  :  It  will,  even  from  hence 
follow,  thajjjj|ere  are  really  fom  pi-'cenomena  in  nature,  which 
correfpond  to  this  idea  ;  for  otiievwife  the  idea  could  not  have 
been  naturally  fuggefted  to  our  minds  by  thefe  appearances. 
So  that,  even  upon  this  fuppoiition,  it  follows  that  the  notion 
ef  liberty,  or  active  power,  is  a  natural  one  ;  bro't  into  our 
minds  by  daily  obfervation.  And  if.  this  is  the  cafe,  it  is 
Jurely  **t#r*l  {9  believe  there  i?  freedom  ;  Confe^uently  to 

deny: 


2 9 6  Of  the  Nature  and  Principle 

SERM.  ty,  that  men  either  do,  or  can,  obey  the 
gofpel  in  the  manner  required  of  them, 

inde- 

deny  this,  5s  unnatural ;  and  to  contradict  a  man's  own  daily 
obfervation.  For  we  do  not  live  a  day  without  fteing  what 
has,  at  leaft,  the  appearance  of  liberty  ;  and  what,  according 
to  the  prefent  fuppofition,  originally  fuggefted  to  us  the  no 
tion,  or  idea  of  it. 

THERE  is,  demonilrably,  liberty  fomewbcre  ;  in  fomc  One 
Being,  at  leaft.  AH  things  could  not  have  proceeded  in  an 
eternal  feiie?  of  neccfTary  caufes  and  effects,  each  of  which  is 
both  ?n  effect  with  relation  to  fomewhat  preceeding,  and  a 
caufe  with  relation  to  fomething  following.  We  muft  afcend, 
and  follow  the  chain,  'till  we  come  to  a  firft  Mover,  how  dif- 
tant  and  remote  foever  :  Which  fiift  Mover,  muft  be  a  free 
Being,  or  have  a  principle  of  active  power,  which  is  the  fame 
thing.  He  cannct  be  neceffarily  actuated  by  any  thing  : 
\Vhich  would  be,  in  effect,  to  fuppofe  there  is  a  Caufe  of  the 
firft  Caufe  ;  or  that  the  firft  Caufe  is  a  neceflary  effect  of  ano 
ther  neceflary  Caufe,  &V  cjV. 

To  deny  to  this  great  firft  Caufe,  the  power  of  imparting 
to  his  creatures  a  meajure  of  freedom  ;  or  of  nruking  a  free 
creature,  who  can  either  chufe  and  act,  or  not,  within  a  certain 
fphere,  (  how  narrow  and  limited  foever  that  fphere  may  be  ) 
is  making  much  too  free  witb  Him.  There  is  not  the  leaft 
contradiction  or  abfurdify,  in  the  fuppofition  of  a  creature's 
having  active  power,  or  bdng  a  free  agent.  And 

IF  active  power  be  rot  an  incommunicable  attribute  of  the 
Creator  ;  (  which  we  have  no  reafon  to  think  it  is  )  or  if  a 
creature  may  pojpbly  be  endovv'd  with  liberty  ;  we  have  no 
reafon  to  doubt  but  that  we  have  it  ourjelves  :  Since,  upon  fup 
pofition  that  we  were  actually  free,  we  could  not  be  more 
experimentally  certain  that  we  were  fo,  than  we  are  at  prefent. 
That  we  are  poficffed  of  aelive  power,  is  fo  immediately,  fo 
experimentally  known  by  us  ;  and  we  have  fuch  an  inward 
confcioufnefs  and  feeling;  of  it ;  that  no  difficulties,  merely 
fpecu/ative,  can  overthrow,  or  in  any  meafure  invalidate,  this 
evidence  of  it.  We  are  not  more  certain  of  any  one  thing,  ex 
cept,  perhaps,  of  our  own  exiftence,  than  that  we  are  free 
creatures. 

BUT  it  will  perhaps  be  faid,  that  tho'  we  do,  indeed,  Jetm 
to  ourfelves  to  be  free  ;  yet  we  may  not  really  be  fo  :  This 
may  be  ail  a  ddufion.— To  which  it  is  anfwsred,  that  if  this 


of  Evangelical  Obedience.  297 

independently   of  the   concurrence    and  SERM. 
bleffing  of  almighty  God*     The  meaning     IX. 


fhould  in  faft  be  the  cafe,  it  is  impofiible  for  us  to  knew  it  to 
be  fo  ;  or  to  have  any  reafon  to  think  it  f:>  j  fince  we  are  as 
immediately  and  experimentally  certain  of  our  fixed- nn,  as 
we  are  of  any  one  thing  whatever,  with  the  fingie  ex  epil.n 
mentioned  before.  Thofe  notions  and  principles,  which  lead 
People  to  doubt  of  their  freedom,  mult  in  their  own  natu;e, 
be  far  more  precarious  lhan  that  is.  We  might  as  well  ca!l  in 
queltion  the  teftimony  of  any,  or  all  of  our  fenfes,  as  doubt  the 
trurh  and  certainty  of  our  experience  in  this  cafe  ;  this  confci- 
oufnefs  of  our  freedom,  Imean,whacever  fpeculative  JrflkuJties 
may  lye  in  the  way.  We  might  as  plaufibly,  at  leatt,  que- 
ftion  the  exillence  of  an  external,  material  world  ;  queltion 
whether  we  realty  fee,  hear,  fmell,  tafte  or  feel,  any  thing  ; 
bccaufe  of  the  difficulties  which  occur  refpe&ing  the  modus  of 
that  communication  and  intercourfe,  which  there  is  betwixt 
body  and  rnind  :  We  might  as  piaufibly,  at  leaft,  fay,  that  tho' 
things  ffem  to  be  fo  and  fo  ;  yet  they  may  not  be  really  fo  ;  but 
we  be  deluded  by  falfe  appearances  :  We  might,  1  fay,  as 
piaufibly  talk  thus,  as  call  in  quettion  the  reality  of  our  free 
dom,  becaufe  we  cannot  clearly  fee  bow  we  can  be  free,  con 
fidently  with  fome  fp^culative  opinions  ;  nor  fully  folve  all 
the  difficulties  arifing  upon  the  fuppofition  of  our  being  fo. 
The  former  is  not  more  certainly  a  matter  of  daily  experience 
to  us,  than  the  latter  :  We  are  confcious  of,  and  feel,  our 
freedom  within  us,  as  truly  and  certainly  as  we  fee  or  feel  cor 
poreal  objefts  without  us. 

IF  men  will  not  reft  fatufied  with  fuch  experience  ;  but 
will  ftill  doubt  the  truth  of  their  own  outward  fenfes,  and  in 
ternal  confcioufnefs  j  faying,  that  tho'  things  feem  to  be  thus, 
yet  they  may  not  be  fo  in  reality  ;  there  is  no  remedy — 
Thefe  are  the  faculties  which  the  Author  of  our  beings  has 
given  us  :  Nor  have  we  any  other  way  of  coming  to  the  truth, 
which  is  better  than  this,  or  even  fo  fure  and  infallible.  If 
the^truth  of  thcfe  faculties,  or  the  certainty  of  the  teftimony 
which  they  bear,  is  called  in  queftion,  we  are,  of  courfe, 
reduced  to  a  total  abfolute  Jcepticifm ;  having  no  Data,  no 
#rft  principles,  on  which  to  proceed  in  any  cafe  whatever  ; 
whether  with  reference  to  religion,  or  common  life :  We  may 
floubt  of  every  thing,  or  believe  any  thing  ;  even  tranfubjlun- 
tiation  will  be  no  longej  aa  abfurdity,  or  incredible  for  the 

good 


298  Of  the  Nature  and  Principle 

SERM.  is  only  this,  that  God  does  actually  afford, 
or  is  at  leaft  ready  to  afford,,  his  aid  and 

affi  (lance 

good  old protefttnt-reflfon,  that  it  is  a  conSradiflion  to  experi 
ence  and  common  fenfe.  For  altho'  all  our  fenfes  feem.  to  con- 
tiadi£l  it ;  yet  it  may  be  really  true — 

CERTAINLY  thofe  things,  of  which  we  have  fuch  an  imme 
diate  confcioufnefs,  fuch  an  experimental  knowledge,  as  is 
here  intended,  and  as  we  actually  have  refpe&tng  our  OWQ 
freedom-  ;  ought  not  to  be  called  in  queilion,  upon  any  pre 
tence  of  Speculative  difficulties  :  Which  muft  nccefTarily,  and 
in  their  own  nature,  be  more  doubtful  and  precarious.  We 
are  to  look  upon  the  former  tefrft  principles,  (  as  they  really 
are  )  from  which  if  we  once  depart,  we  have  abfolutely  no 
footing  ;  no  ground  at  all  left  to  ftand  upon  ;  but  are  plunged 
into  an  abyfs,  orendlefs  labyrinth  of  doubts,  from  whence  r,o 
clue  can  extricate  us — And,  indeed,  whaf  a  paradox  is  this  ? 
that  mm  mould  deny  what  they  acknowledge  feems,  even  to 
themfelves,  to  be  true  from  experience,  on  account  of  difficul 
ties  merely  fpeculative  t  This  is  the  cafe  with  relation  to  li 
berty  :  For  thefe  men  univerfaily  confefs,  that  they  jeem  to 
themfelves  to  be  free. — This  is  fuch  a  degree  of  fcepticifm  j  U 
is  {uch  infdelity  to  common-fenie  ;  fuch  a  want  offaitfr  and 
iritjl  therein,  and  to  thofe  faculties  which  God  has  given  us 
for  the  more  immediate,  and  the  mod  infallible,  guide  of  life  ; 
that  one  would  think  k  impoffible,  were  there  not  examples 
ol"  it  \  Moreover, 

THE  doctrine  of  liberty  only,  accords  naturally  to  that  com 
mon  moral  fenfe  of  things,  of  actions  and  characters,  which  ail 
mankind  in  all  ages,  in  all  countries,  have  had,  and  have  :  I 
mean,  their  fenfe  of  ill-defert,  and  its  contrary,  both  in  them 
felves  and  others.  It  is  indeed  the  notion  or  fuppofition  of  li 
berty,  (ever  intimately  prefent  to  the  human  mind,  tho'  fome 
perverfely  difown  it  :  It  is,  I  fay,  this  idea  of  liberty  )  which 
partly  conftitutes  that  moral  fentiment,  and  internal  feeling, 
which  is  here  intended.  All  men  know  what  peculiar  lenti- 
jaent  that  is,  which  poffefles  the  human  mind,  upon  feeing,  or 
only  hearing  of,  fome  remark-able  inftance  of  cruelty,  injuftice 
or  perfidy.  This  fentiment  (or,call  it  what  you  pleafe)is  clofe- 
Jy  connected  with  the  notion  of  liberty  :  Or  rather,  the  former 
cannot  be,  without  the  latter  ;  which  is  really  a  condiment 
part  of  it.  There  is  fomedmes  indeed  a  momentary  refentment 
iad  anger,  rambling  it,  raifed  in  our  breads,  even  againft 

inanimate, 


ef  Evangelical  Obedience.  2  9 9 

afliftance  to  men,  in  fuch  manner  and  SERM. 
fuch  meafure,  that   they  may,  thereby,     IX. 

ivork 

inanimate, inaftfae  beings.  But  we  foon  check  fuch  refemment 
by  refk&ing,  that  tb-it  at  which  we  are  angry,  was  intirely 
paffive  j  that  it  hid  no  felf-moving,  active  principle  ;  but  was 
actuated  in  f  >me  manner,  as  to  itfelf,  quite  unavoidable.  This 
fipgie  reflection,  that  the  being,  or  thing,  could  not  help, 
could  not  avoid  what  has  happened,  immediately  allays  all  re- 
femment ;  tho'  we  may  have  received  harm  and  damage  there 
from.  Which  fhows,that  there  is  a  clofe,an  intimate  connexi 
on,  betwixt  the  ideas  of  blame-worthinefs  and  liberty ;  fo  that 
the  former  cannot  be  without  the  latter,  as  was  hinted  before. 
Nor  can  a  man  calmly  and  cooly  think  any  aftion  really  culpa 
ble,  or  him  that  did  it,  of  ill-deiert.  without  prefuppofing,  that 
he  was  a  free  being :  At  lead  no  mm  can  think  fo,  'till  he  has 
made  bimjetf  another  kind  of  creature  than  God  made  him. 

AND  now,  fince  the  great  Author  of  our  being  has  framed 
our  minds  in  fuch  a  manner,  that  we  thus  naturally  connect 
the  idea  of  liberty,  with  that  of  demerit,  or  ill-defert  ;  fo  that 
it  is  aimoft,  if  rot  altogether  impoffible,  to  have  the  latter  of 
them  without  the  former  j  we  may  fairly  conclude,  that  He 
Hlmfelf  cannot  refent,  or  be  angry  with  his  creatures  for,  any 
thing  befides  the  abufe,  or  the  neglect,  of  their  own  freedom 
and  adUve  powers.  Confequently,  He  neither  does,  nor  will 
punim  them,  properly  fpeaking,  for  the  omiffion  of  that  which 
they  had  no  power  to  perform,  or  the  doing  of  that  which  they 
could  not  forbear.  We  cannot  be  more  certain  that  there  is 
really  a  righteous  moral  government  eftablifhed  in  the  univerfe, 
than  we  are  of  this  :  We  cannot  even  have  the  idea  of  fuch  a 
conftitution,  without  taking  this  fuppofition  along  with  us,  our 
minds  being  moulded  and  fafliioned  as  they  are.  And  whether 
it  becomes  Us  to  attribute  fuch  a  kind  of  proceed  ing  to  the  Au 
thor  and  Lord  of  all,  as  we  all  neceflarily  condemn  in  each 
other,  under  the  names  of  cruelty,  injuflice>  tyranny,  &t,  &c.  all 
arc  left  to  judge  !  — 

BUT  it  is  particularly  to  be  obferved,  that  both  the  Jewijb 
and  the  Cbrijiian  revelations,  proceed  wholly  upon  the  fup- 
pofition  that  men  are  free  creatures.  This  point  is  never  once 
brought  into  queftion  ;  but  is  always  taken  for  granted  :  And 
upon  this  foundation  the  whole  fuperftruclure  of  precepts, 
exhortations,  promifes  and  threatnings,  is  apparently  built  : 
Revelation,  in  this  refpecl,  exa&ly  co-inciding  with,  and  cpr 


300  Of  tie  Nature  and  Principle 

OF. KM.  'work   out  their    own   farjatiov ;  fb    that   if 
IX.     they  do  not,,  it  is  owing  to  a  criminal 

negleA 

refponding  to,  the  natural  fentimefits,  the  common  feelings  of 
men's  own  bv tails  and  conferences.  So  that  human  liberty  is, 
in  f  .61,  the  true  bafis  of  the  moral  conftitudon  of  things  ;  or 
GOCJ'S  moral  government  as  diltinguimed  from  his  natural  :  It 
is  the  bafis  of  all  religion,  whether  natural  or  revealed.  And 
from  hence  k  follows,  that  any  fyllem  of  principles  whieh 
militates  againft  this  doc\rine  ;.  or  which  cannot  be  fupported, 
but  by  the  denial  of  it,  muft  xectfarily  be  fa  If e  ;  and  (tW 
ehriften'd  by  the  venerable  name,  of  religion)  mutt  be  a  real 
tontradiSion  to  all  religion. 

BUT  if  it  could  be  truly  ford,,  (as  it  cannot  )that  CHriftTamty 
either  aflerts,  or  fhppofes,  men  not  to  be  free  creatures  ;  'tis 
plain,  Chriftianity  ought  not  to  be  credited.  For  we  ate  more 
certain  of  this/}//?,  that  we  are  free,  from  daily  experience  i 
than  we  can  be  of  the  truth  of  Chriiliani'y,  in  the  way  of  in 
ference,  deduction,  or  reafomr.g  ;  Which  reasoning  all  roari- 
felUy  depends  on  the  truth  ot  fome  kifierical  f«£tsy  of  which 
we  rnuit,  in  the  nature  of  the  tiling,  be  lefs  certain  than  we 
are  of  the  other.  No  revelation,  therefore,  can  potfibly  over 
throw  the  doftrine  of  human  liberty  :  So  far  from  this, that  any 
pretended  one  which  contradidls  it,  ought  to  be  accounted  ant 
impo/lure,  for  that  very  reafon.  We  c?>uld  not  rationally  have 
been  believers  in  thrift,  without  being  firit  believers  in  our 
own  fcnfes,  had  we  been  fpeclators  if  his  miracles  ;  or,,  even 
tit&jubjefts  of  them,  feeling  in  our  bodies,  that  we  were  healed 
by  him  :  (Mark  5.  29. )  Nor  can  any  man  fet  Chriilianity  ac 
variance  with  the  experience  and  feeling,  with  the  common 
fenfe  and  reafon  of  mankind  ;  or  ey&\\.  faith  to  triumph  in  their 
ruines  ;  without  being  firft  more  truly  an  Enemy  to  them,  lhaa 
l>e  is  a  Friend  to  religion  afterwards  — 

WHAT  good  ends  Chriilians  can  propofe  to  themfelve.s,  e- 
ven  m  making  ir  a  queflion,  whether  men  have  liberty  cxr  not  J 
(which,  farely,  is  never  made  one  in  the  holy  fcriptures )  I  am 
unable  to  conceive.  But  their  attempting  to  eftablifh  the  nega 
tive,  is  ftill  more  furprifmg  ;  unlels  they  were  forethat  they 
were  right,  beyond  the  poflibility  of  a  miftake  :  For  mould  they 
happen  to  be  wrong,  they  cannot  well  be  infenublc  of  the  fatal 
jnifchiefs  which  may  naturally  follow,  if  they  could  perfwadc 
people  to  believe,  that  they  can  chuje  and  aft  no  otherwtje.  tban. 
they  do ;  tbiu  funiifliing  them  witjbi  a  full  and  ample  cxcufe  for 

alt 


vf  Evangelical  Obedience.  301 


of  the  power  which  they  have, 
not  withstanding  the  fuppofed  depravity, 

and 

all  the  impieties,  and  vilUnies,  which  they  are  eiiher  guilty  of 
at  prefent,  or  may  have  an  inclination  to  commit  !  And 
how  gravely  focvcr  men  may  talk,  or  write,  while  they  are  en 
deavouring  to  reconcile  the  dcftfine  of  neceffny  with  our  daily 
experience  ;  with  our  natural  notions  of  virtue  and  vice,  merit 
and  demerit  ;  with  a  righteous  moral  government,  and  with 
the  religion  of  the  Bible  \  I  muft  confefs  it  appears  to  me,  to 
be  no  better  than  firmzl*  fd:mn  trifling  upon  a  fubjeft,  which 
ought  not  to  be  trifled  with  !  In  fhort,  if  any  fpeculative  prin- 
cip'e  can  be  jultly  faid  to  be  contrary  to  the  common  fenfe,  or 
fentiments,  of  mankind  ;  to  be  immoral  ;  to  be  impious  ;  it 
is  tbisy  of  an  univerfal  necefuty  :  For  it  really  terminates  in 
Albdim,  if  purfued  in  its  juft  and  natural  confequences. 

IT  is,  probab!y,  a  great  while  before  men  can  bring  them- 
fdves  heartily  to  acquiefce  in  this  opinion  :  Common  reafon  and 
fenfe  greatly  re!u.£t  at  it.  And  if  it  ever  fits  quite  eafy  upon 
peoples  minds  at  lift,  it  is  becaufe  their  minds  are,  iy  fome 
meant  or  olber,  corrupted  and  debauched.  Some  perfons, 
doub:kfs,  have  recourfe  to  this  doclrine,  as  a  falvo  for  their 
vices  ;  and  that  they  may  find  reft  from  a  guilty  confdente.  Fof 
this  is  a  mort,  tho1  not  a  wife  and  fafe  method,  for  men  to  rid 
themfelves  of  the  remonltrances  and  upbraiding?  of  that  offici 
ous,  troublefome  companion  :  Tho'  I  would  not,  by  any 
means,  faggeft,  that  this  is  always  the  cafe. 

OTHERS  feem  to  have  embraced  this  dodlrine,  merely  be- 
caufe  they  tho't  it  followed  from  fome  pbih/opbica!  &nd  anatomi 
cal  principles,  which  they  had  laid  down,  and  were  not  willing 
to  part  with.  Thus,  particularly,  a  learned  Phyfician  and 
Anatomift,  who,  not  long  fmce,  wrote  in  defence  of  it,  tells 
the  world,  That  he  had  great  reluctance  at  embracing  it  ;  be- 
caufe  it  feemed  to  him,  at  firft,  to  be  incontinent  with  the  na 
tural  idea  of  vice  and  virtue,  and  the  principles  of  religion  ; 
(in  which  he  feems  to  have  been  a  ferious  believer)  However, 
he  fays,  he  found  himfelf  obliged  to  admit  it,  in  confequencc 
of  his  bypotbefis  concerning  the  vibratory  motion  of  the  nerves  ; 
the  medullary  fubftance  ;  they^W  marrow,  &c.  ' 

IF  fome  other  Gentlemen  had,  with  equal  plainnefs  and 
honefty,  declared  to  the  world  their  reafons  for  embracing  this 
do£rine  of  neceflity,  ii  is  probable  they  would  have  faid,  "  It 
was  becaufc  they  were  revived,  at  all  adventures,  to  defend 

tlnir 


302  Of  the  Nature  and  Principle 

SERM.  and  real  imbecility   of   human    nature. 
IX.      However  incautious  or  extravagant  any 

may 

tbtir  (religious*  mall  I  call  it  ?  or  irreligious  ?)  hypothecs  ; 
which  they  knew  ndt  how  to  defend  well  without  it."  How 
ever,  That  fyftc m  of  Theology  is,  perhaps,  as  indefenhble  with, 
»s  without  this  doctrine  :  Since  it  is,  hereby,  weakened  and 
pulled  down  in  fome  refpetfs,  in  the  fame  proportion  that  it  is 
ftrengthcned  and  built  up  in  others.  The  doftrine  of  rieceflity, 
if  true,  would,  indeed,  afford  a  folution  of  fome  of  the  diffi 
culties  refpeding  fore-knowledge,  precleftination.and  'Their  me- 
thanical  converfion  :  But  if  thefe  Gentlemen  defign,  in  Their 
fyftzm,  to  vindicate  the  moral  Character  of  God,  and  the  equity 
of  his  dealings  }  particularly  in  configning  the  wicked  to  endlefs 
torments,  rather  than  the  bolieft  man  on  earth,  or  angel  in 
heaven  ;  if  this,  I  fay,  is  really  any  part  of  their  defign,  they 
are  fo  far  from  receiving  any  help  at  all,  in  this  refpecl, 
(  wherein  they  needed  fo  much  )  from  the  dodrine  I  am 
fpeaking  of ;  that  that  which  was  before  their  grand  difficulty, 
is  hcighten'd,  hereby,  into  an  abfolute  impoffi6i/ity——For 

IT  is  to  no  purpofe  for  thefe  Gentlemen  to  tell  us, "  That 
vicious  men  are  juftly  punifhed,  becaufe  they  are  not  acluated 
by  a  foreign,  external  conftraint  ;  but  will,  and  chufe  to  fin, 
and  do  it  voluntarily  :  Which  is  the  method  in  which  fume  of 
them  have  endeavoured  to  vindicate  the  divine  juftice  in  the 
perdition  of  the  wicked.  This  is  equally  evafive  and  futile. 
For  what  they  call  willing  and  cbujing  to  fin,  and  doing  fo  vo* 
luntarily,  is  either  that  which  the  finner  might  have  avoided, 
or  that  which  he  could  not  avoid  :-Let  them  chufe  their  alter 
native  If  they  fay,  this  was  avoidable  ;  then  the  doclrine  of 
neceffity  is  given  up  :  If,  unavoidable  ;  then  the  objection  a- 
gainft  puniftiing  the  finner  for  it,  remains  in  its  full  ilrength  : 
for  if  the  finner  (  it  feems  we  muft  ftill  c all  hi  m  fo  /)  could  not 
pofiibly  have  avoided  thus  willing^  chuJing^^A  afling  ;  but  wa$, 
in  every  fucceflive  moment  of  his  exiftence,  even  from  the  firft, 
laid  under  a  neceffity  of  doing  juft  as  he  did  ;  whether  this 
were  owing  to  any  external  conftraint,  or  to  fome  internal,  o- 
riginal  hyafs.  or  impulfe  of  nature  •  makes  not  the  leaft  altera 
tion  in  the  cafe,  fo  far  as  divine  juftice  is  concerned  in  it.  He 
is  as  blamelefs  on  the  latter  fuppofition,  as  he  would  be  on  the 
former  :  And  if  it  would  be  unrighteous  to  punifh  him  on  oncjs 
at  would  be  equally  fo,  to  do  it  on  the 


of  Evangelical  Obedience  303 

niay  have  been,  in  their  reprefentations  of  SERM, 
our  corruption ;  our  inability  to  do  good ;  IX. 
and,of  the  manner  of  God's  operations  up* 
on  tlie  hearts  of  men  ;  yet  it  is  the  unde 
niable  doftrine  of  the  gofpel,  that  vicious 
men  cannot  attain  to  true  evangelical  holi- 
nefs,  merely  by  their  own  ftrength,  or  ex- 
clufively  of  the  divine  affiftance.  But  ftill, 
this  affiftance  being  afforded  to  all,  who 
fet  themfelves  to  feek  it,  and  to  correft 
their  tempers  and  manners,  as  they  may, 
and  ought  to  do  ;  it  follows,  that  the  per- 
verfenefs  of  men's  will,  not  their  impo 
tence,  is  the  reafon  why  any  fall  fhort  of 
that  internal  purity,  and  external  obedi 
ence,  which  is  neceflary  in  order  to  their 
inheriting  eternal  life  :  Nor  can  any  one 
doubt,  but  that  this  is  the  truth,  unlefs  he 
firft  doubts  the  veracity,or  mifunderftands 
the  words,  of  Him  who  has  faid — ."  Every 
c  one  that  alketh,  received!  ;  and  he 

"  that 

BUT  what  was  intended  at  firft,  only  for  a  fhort  marginal 
note,  is  already  become  a  very  long  one.  I  (hall,  however,  juft 
add,  that  it  is  aftonifliing  to  fee  fome  apparently  fober,  religious 
men,  Co  follicitous  to  eftablith  Their  doftrine  of  the  divine  de 
crees,  of  the  uncontronlable  Sovereignty,  and  all-determining 
providence  of  Gi !,  as  to  do  it  at  the  expcnce  of  his  moral  per- 
ffffhns  ! — to  fee  them  fo  much  more  follicitous  to  prove,  That 
the  Judge  of  all  the  earth  DOES  WHAT  HE  WILL  ;  than  That 
"  the  Judge  of  all  the  earth  WILL  DO  RIGHT  !"—  If  it  is  im 
piety,  even  to .  "  fpeak  wickedly  FOR  God"  ;  J  how  much 
greater  impiety  is  1i,to  «•  fpeak  wickedly  AGAINST  Him  !"| 

J  Job  13.  7,  I  P/a/m  139,  20, 


304  Of  the  Nature  and  Principle 

that  feeketh  findeth  ;   and  to  him  that 
knocketh  it  fhallbe  opened"- — "  If  ye- — . 
being  evil,   know  how    to  give   good 
"  gifts  unto  your   children  ;  how  much 
"  more   fhall  your  heavenly  Father  give 
"  the  Holy  Spirit  to  them  that  alk  him?"  f 
f  Luke  ii.      So M  E ,  by  faith,  which  they  call  a  prin 
ciple  of  obedience,  feem  evidently  to  in 
tend  believing,  together  with  that  repen 
tance  ;  that  humble  and  pious  temper  of 
foul,  which  is  the  fruit  of  God's  fpirit,  co 
operating  with  our  fmcere  defires  to  obey 
and  ferve  him  :  /.  e  they  mean   internal 
goodnefs  and  holinefs,    as  well  as  faith. 
And  indeed  the  fcriptures  frequently  ufe 
the  term  faith  in  the  fame  latitude  ;  par 
ticularly,  when  we  are  faid  to  \^juftified 
thereby.     And  if  we  underftand  it  thus, 
faith   is  indeed  always,  and  in  all  who 
have.it,  actually  a  principle  of  obedience; 
I  mean,of  external  obedience;  for  this  faith 
is  ///^//"obedience,  confidered  as  a  practical 
principle  in  the  heart  :    and  therefore  it 
cannot,  with  any  propriety,  be  oppofed  to, 
or  contradiftinguifhed  from,  internal  piety 
and  goodnefs  ;   or   that  d'ro'me  nature^    of 
which  we  are  made  partakers  by  the  great 
and  precious  promifes  of  the  gofpcl,accom- 
panied  with  the  divine  blefling, 

IT  feems  impoffible,  in  the  nature  of  the 
thing,  that  any  perfon  who  is  pofleffed 

of 


" 


" 


of  Evangelical  Obedience.          f    305 

of  this  divine  principle  of  feith,  under-  SERM. 
flood  in  the  complex  lenfe  here  fpoken  of, 
fhould  not  externally  walk  agreably  to  the 
gofpel  ;  or  that  he  fhould  continue  to 
work  iniquity.  For  this  would  be  to  fup- 
pofe,  that  a  man  might  be  wicked  exter 
nally  ;  and  yet  be  internally  pious  and 
holy  !  Whereas  our  Saviour  fays,  with 
reference  to  this  very  point,  That 
EVERY  good  tree  bringeth  forth  good 
fruit  ;  but  a  corrupt  tree  bringeth  forth 
evil  fruit.  A  good  tree  CANNOT  bring 
"  forth  evil  fruit  ;  neither  can  a  corrupt 
"  tree  bring  forth  good  fruit."  Faith,  ^ 
confidered  in  this  large  fenfe,  feems  to 
have  a  clofe  and  infeperable  connex 
ion  with  chriftian  obedience  :  In  any 
other  fenfe  of  the  term  faith,  it  has  no 
fuch  connexion  therewith.  And  it 
may  be  added,  that  no  man  can  obey 
the  gofpel  as  a  chriftian  ought  to  do, 
without  having  this  divine  principle  ia 
his  heart  :  If  this  is  wanting,  a  man  is  in* 
ternally  wicked  ;  andfo  not  juftified  ;  nor 
intitled  to  the  glorious  promifes  of  the 
gofpel,  whatever  his  external  behaviour 
may  be. 

I  AM  not  much  concerned,   whether 

that  which  is  faid  above,  is  moft  agreable 

to  the  fentiments  of  this,  or  the  other  de 

nomination  of  Chriftians;  being  verily 

X  per- 


306  Of  the  Nature  and  Principle 

SERM.  perfwaded,  it  is  the  truth  as  It  is  injefas-*** 
Nor  do  I  know  how  I  can  conclude  this 
difcourfe  better,  than  by  befeeching  you 
all,  to  fee  that  your  faith  is  improved  in 
to  fuch  a  practical  principle  of  holinefs 
arid  obedience  in  your  hearts,  as  has  been 
tiow  fpoken  of.     Without  faith,  in   this 
fenfe  ;  or  unlefs  people  have  fuch  a  pious 
truft  and  confidence  in  God,  thro'  Chrift; 
fuch  a   perfwailoii  of  his  goodnefs  and 
holinefs  ;  of  the  truth  of  his  promifes  and 
threatnings,  that  they  are  formed  into  the 
divine  image  ;  and  internally  refign  them- 
felves  to  the  -divine  will  ;  their  outward 
behaviour,  however  irreproachable,  can-* 
not  be  well-pleafing  in  God's   fight  ;    as 
that  of  Chrift's-  faithful  fervants  is.  There 
fe   a   faith  which  is  dead   for  want    of 
works  :  There  may  alfo  be  works  which 
are  dead,  for  want  of  faith  ;  I  mean  for 
want  of  a  truly  pious  and  chriftian  tem 
per  at  the  bottom,   in  conjunction    with 
what  is  more  -ufually  termed  faith.  With 
out  this,  our  external  obedience   is  fcarce 
better   than  mere   formality,  and  empty 
ceremony  ;    fuice  God  looketh    at  our 
hearts.  That  is  not  a  pure  fountain,  from 
whence   fuch  obedience  flows  :  Nor  are 
thofe  who  perform  it,truly  made  alive  un 
to  God,  by  Jef us  Chrift  ;  They  have  not 
yet  ill  them  that  well  of  living  water,  fpring- 

ing 


vf  Evangelical  Obedience.  307 

Ing  ftp  info  everlaftiftg  life,  which  our  Sa~  SERM. 
viour  fpeaks  of  ;    intending   hereby    the     3K« 
Jpirit  'which  they  they  that  believe   on  him  *•— -v"— * 
fiottld  receive..   But    "  let  him  that  is   a- 
thirftjCome  >  and  WHOSOEVE'R  WILL,  let 
him  take  the  water  of  life  freely*"  f  Rev.  21. 


ISfiRMON 


. 
*    #•    *    *    *    *    *    #    * 


S  E  R  M  O  N     X. 

S.v 


On  the   Extent  of  Evangelical 
Obedience. 


JAMES  L   21,   22. 

^tf r/  all  filthinefs  and  Jiiperflujty  of 
naugbtinefs,  and  receive  with  meeknefs  the 
ingrafted  word,  ivhich  is  able  to  fave  jour 
,fonls.     But  be  ye  doers  .of  .the  ivord,  and 
mt  bearers  onlj^  deceiving  your  oivnfefocs. 


THE  nature  and  principle   of  evan 
gelical  obedience  having  been  con- 
fidered  in  the  forgoing  difcourfe  ; 
we  are  now  to  confider  the  extent  of  it ; 
and  to  give  a  fhort  defcription  thereof,  as 
it  is  found  in  good  men,  who  are  the  heirs 
of  falvation.     This  was  the  laft  head  of 
difcourfe  propofed,  whea  we  entered  up- 

fu  this  fubje£t» 
i 


of  Evangelical  Obedience.  309 


I  HAVE,  more,  efpecially,.  two  reafons 
for  fpeaking  of  the  extent  of  chrittian  o-       X. 
*bedience  ;  and  giving  a'fhort  description  ' 
of  it,  as  it  is  actually'  found  /in  the  hearts. 
and  lives  of  Chrift's  true  difciples.      One 
is,  that   they  who    are    really  chriftians, 
and  not   only   nominally,  fuch,  may  have 
the  great  and  blefTed  fatisfa&ion  of  know 
ing  that  this  character  belongs  to  them  ; 
and   ib   may  reafonably  hope  for  the  mer 
cy   of  God   unto    eternal   life  ;     being   ftill 
excited  by  this  very  hope,  to  purify  them- 
felves  yet  more  ;  to  make  farther  progrefs 
in   piety  and  virtue  ;  and  to   perfefl  hoti- 
vefs  in  the  ,  fear  of  God  .—The  other  end 
which  I  have  in  view,  is,  that  thofe  who 
are  not  truly   doers  of  the  ivord,  may  not 
deceive  their  OIVH  felves  ;    that  they'  may 
not  hope   to  be  bleffed  In  their  deed  \  but 
may   know    wherein   they   fall  fhort   of 
what  is  neceflary  to  conftitute  the  chrifti- 
an  charafter  ;  and  fo  be  excited  to  amend. 
their  \vays,  'till  they  come  up  thereto. 

THESE  two  ends  may,  by  the  blefling 
of  God,  be  both  attainedby  laying  before 
you  the  chriftian  rule  of  life  and  conduft, 
(by  which  we  are  to  be  judged  hereafter) 
in  order  to  your  comparing  your  own 
tempers  and  manners  therewith.  Thofe 
whofe  hearts  and  manners  correfpond  to 
this  law  of  liberty,  (allowing  for  fuch  de- 
~X  3  viatious 


On  tie  Extent  of  , 

SERM,  viations  as  may  properly  come  under  the 
X*     head   of  human   infirmities)  may  juftly 
have  confidence  towards  God  ;  and  affure 
their  hearts  before  Rim.      On  the  other 
hand,  thofe  whpfe  own  hearts   condemn 
them,  as  being  prefumptuous, wilful  tranf* 
greflbrs    of  this.  Ignv  of  liberty,  may   be 
equally  fure  that  they  are  not  heirs  to  the 
blefiings  annexed  to  the  obfervance,  but 
to  the  condemnation  annexed  to  the  vio 
lation,,  of  it..     The  gofpel,  as  it  is  a  rule  of 
life  co  us,  and  as  we  behold  the  glory  and 
perfections   of  God  therein,  is   a  fort  of 
fpiritual  fountain,  or  intellectual  mirrour  $ 
fey  looking  into  which,   we  may  difcern 
the   true  features  and  lineaments  of  our 
fouls.     In  this  it  is,  that  the  good   man 
may  difcover  the  beauty  ofholine/s  (the  di-> 
vine  image)  in  himfelf,  as  it  wrere  by  re^ 
flexion  from  it :  It  will  give  him  back,  and 
make  him  fee,,  his  own  Hkenefs  ;  his  <K 
tberfelfi  And,  at  the  fame  time  that  it 
jfhews  him.  all  that  is  truly  beautiful  and 
amiable  in  his  inner  man,  it  will  alfo  Ihew 
him,  wherein  that  &\\\  needs  pblifhing  and 
adorning,     By  means  of  this,  the  wicked 
may   likewife   come  to  a  fight  of  their 
moral  deformity  :  For  this  glafs  reprefents: 
pglinefs  and  deformity  in  their  juft  and 
proper  colours^no  lefs  than  it  does  beauty 
and  cQi^elinefs;  in  theirs :  It  is  not  a  dc* 

ceitfut 


Evangelical  Qfad&tce*  311 

one,  which  will  either  flatter  • the 
bad,  or  bely  the  good  ;   but  it  will  truly 
{hew  every  perfbn  to  himielf,  who,   in- 
Head  of  taking  a  carelefs  fide-glance  at  it, 
looks  full  and  direct  upon  it,\vith  an  open 
and  honelt  face.     Nor  ihould  either  the 
good  or  bad,  having  looked  into  it  when 
prefented  before  them,  and  beheld  them- 
ielves  therein,  go  their  way  and  forget  what 
manner  of  men  they  are.  *  But  this  is.  often 
doiie  by  vicious  men  ;  who  do  not  like     i.  24 
to   retain  either    God,  or   themfelves   in 
their  knowledge  and  remembrance.     They 
are  difgufted  at  the  ugly  image  reprefen- 
ted  to  them,  when  they  fee  themfelves  in, 
comrade  with  the  purity  and  holinefs  of 
God,  as  exhibited  to  them  in  His  word* 
Far  different  from  NarciJJus   in  the  fable  ^ 
who  was  loth  to  lofe  fight  of  himfelf  in 
the  chryftal  ftream  ;    and  fo  would  have 
gazed  forever  ;    They   are   generally  for 
lofing  fight  of  themfelves  as  foon  as  poffi- 
ble.     Such  a  difagreable  and  loathibme 
object  as  a  finful,  polluted,  guilty  foul,  fills 
them  with  honor,  inftead  of  delight  ;  and 
they  are  unealy  'till  the  very  idea  of  it  is 
erafed  from  their  Minds,     Good  men,  out 
the  other  hand>  receive  a  facred  pleafure 
fey  obferving  tlje  image  and  fuperfcription 
of  God  in  their  own  hearts,    while  they 
are  contemplating  His  word  ;  tho'  this  is, 
^ 


312  On  the  Extent  of 

.1. 

SERM.  a  pleafure  attended  with  humiliation,  and 
X.      a  degree  of  grief,   becaufe  they  approach 
no  nearer  to  the  great  Exemplar.      How 
ever,  by  continuing  to  look  into  this  facred 
mirrour,  they  grow  daily  into  an  exafler 
conformity  to  the  glorious,  the  divine  Ori 
ginal  :  - — •  They  all,  iv Itb  open  face,  beholding 
as  in  aglafs  the  glory  of  the  Lord,  are  changed 
into  the  fame  image,  from  glory  to  glory, even  as 
Cor  bytheJpiritoftheLord.^ — But  I  wander  too 
1 8.   far  from  the  particular  defign  of  this  dif- 
courfe;  which,  you  rcmember,was  to  con- 
fider  the  extent  of  chriftian  obedience. 

AND  it  is  evident  that  this  obedience, 
ought  to  be  co-extended  with  the  rule  of 
it.  What  is  that  ?  The  law  of  Chrift  ;  the 
whole  collective  body  of  chriftian  ftatutes, 
injunctions,  and  prohibitions  :  Sofpeakje 
and  Jo  do,  as  they  that  Jh  all  be  judged  by  the 
law  of  liberty.*  It  is  manifeft  that  our  obe- 
.*• I2-  dience  is  not  truly  chriftian,  unlefs  we 
pay  a  religious  regard  to  the  whole  evan 
gelical  law,  however  broad  this  command 
ment  may  be  ;  and  how  many  points,  or 
diftin£l  precepts,  foever,  it  may  be  diftri- 
buted  into.  People  may  flatter  them- 
felves  as  much  as  they  pleafe,  and  ima 
gine  it  as  eafy  as  they  pleafe,  to  be  truly 
pious  and  good.  But  one  may  be  bold  to 
fay,  that  no  man  was  ever  altogether  a 
chriftian,  without  giving  his  heart  intire,- 

and 


Evangelical  Obedience  313 

and  undivided,  to  God  thro'  Chrift  ;  fo  SERM, 
as  to  be  internally  difpofed  to  yield  obe-  X. 
dienceto  all  his  known  commandments. 
There  is  no  true  principle  of  chriftian 
piety  and  goodnefs  in  the  heart,  but  what 
is  an  univerfal  one;  not  confined  to  this,or 
the  other  precept  and  duty,  but  extended 
to  all  of  them  in  general.  This  will  be  e- 
vident  to  any  one,  who  attentively  con- 
fiders  what  is  implied  in  a  principle  of  o 
bedience  to  God,  and  of  fubmiflion  to  his 
authority.  For  this  is  really  a  principle 
uniform,  and  confident  with  itfelf,  thro'- 
out.  He  that  truly  loves  virtue,  as  being 
what  it  is,loves  it  univerfally  ;  tho'  a  man 
may  in  many  cafes  put  on  the  appearance 
of  it,  without  really  loving  it  at  all.  S6 
he  that  truly  loves  God,  and  reverences 
his  authority,  as  fuch,  reverences  it  uni 
verfally,  fo  as  to  have  a  temper  of  mind 
difpofed  to  fubmit,  in  all  refpe&s,  to  the 
divine  will,  without  referve  or  limita 
tion.  In  this  refpeft,  there  is  a  wide 
difference  betwixt  a  due  principle  of  obe 
dience  to  God's  will,  as  difcovered  to  us 
in  the  gofpel  of  his  Son,  and  a  principle 
of  obedience  to  any  human  authority, 
whether  civil  or  parental.  No  one  but 
God,  has  an  abfolute,  unlimited  authority 
over  us.  We  may  therefore  (and  indeed 
ought  to)  have  referves  in  our  breafts* 

with 


314  On  the  Extent  of 

SERM.  with  regard  to  all  human  authority  ;  -not 
X.      being  obliged,  in  reaibn,  to  yield  up  our- 
felves  intirely  to  the  will  and  difpofal   of 
men  ;  or  to  do  whatibever  may,  by  them, 
be  injoined  upon  us.     We  are  bound  to 
reverence,  and  fubmit  to,  our  natural  pa 
rents,  and  the  civil  Powers,  ib  far  as  their 
right  of  commanding  extends:  If  we  do 
fo,  it  is  fufficient.     But  if  we  have  not  a 
difpofition  thus   to  fubmit   to   all    their 
rightful  commands,  \vc  can  neither  have 
the   temper   of  dutiful    children,   nor  of 
loyal  fubje&s  :  /.  e.  we  cannot  have  either 
a  true   principle  of  filial  obedience,  or  of 
obedience  to  the  Powers  that  are  ordained 
cfGod.     Apply  this  to  the  cafe  in  hand  ; 
to  that  obedience  which  we  owe  to  God ; 
and  then  the  argument  wiill  ftand  thus  : 
The  authority  of  our  Saviour,    or  that 
authority  of  God,  with  which   he  is  in- 
veiled,  has  no  limitation,    befides  thofe 
which  God's  own  infinite  wifdom,  juftice 
and   goodnefs,   fix  and  prefcribe  to  it  : 
•which  is,  in  effect,  to  fay  that  it  has  none 
at  all- — There  is  nothing,which  can  in  the- 
nature  of  things,  interfere  with  the  autho 
rity  of  fuch  a  Being,  fo  as  to  limit  it,  to 
fuperfede  it,  or  fet  it  afide  :  It  is  in  its  own 
nature  bothjupre?ne  and  unroerfal.     Is  it 
not, then,  evident  that  our  obedience  ought 
to  be  without   any  referves,  exceptions 

or 


Evangelical  Obedience.  315 

or  limitations  ?  and  that  God's  holy  will  SERM. 
and  commands,  as  made  known  tons  in  X. 
the  gofpel,  are  the  only  meafure  and 
ftandard  of  that  obedience  which  is  truly 
chriftian?  Is  knot  incongruous  to  imagine, 
that  we  can  really  reverence  the  divine 
authority,  with  reference  to  any  of  the 
divine  commandments,  without  doing  fo 
as  to  all  of  them  ?  The  fame  principle  of 
love,  reverence  and  fubmiffion,  to  God 
and  our  Saviour,  which  is  even  neceflary 
to  conftitute  a  truly  chriftian  obedience, 
to  any  one  commandment  ;  muft  and 
will  run  thro',  and  take  place  with  re 
ference  to  the  whole  divine  law  ;  to  all 
points  and  branches  of  it.  It  is,  in  the 
very  nature  of  it,  an  uniform,  univerfal 
principle  ;  which  regards  the  divine  autho 
rity,  as  fuch  ;  and  is  therefore  co-exten 
ded  with  the  divine  commandments :  They 
alone  can  limit  and  bound  it,  in  thofe 
perfons,  in  whom  it  really  takes  place* 
My  meaning  is,  that  no  man  who  fu- 
premely  loves  and  reverences  God,  and, 
from  this  principle,  lives  conformably  to 
feme  of  his  commandments  ;  can  perfe- 
vere  from  time  to  time  in  known,  wilful 
difobedience  to  others  of  them  ;  or  even 
to  one  only.  It  is  a  contradiction.  We 
may  therefore  be  as  certain,  as  we  can  of 
thing,  that  he  who  has  not  a  difpofi- 

tion 


3 1 6  On  the  Extent  of 

SERM.  tion  to  obey  the  gofpel  univerfally,  ha* 
X.       not  a  truly  pious  difpoiltion  to  obey  it  at 
"  all  ;  /.  e.  that  he  has  no  principle  of  obe 
dience  which  comes  up  to  the  evangeli 
cal  ftandard.     Knowingly  and  habitually 
trangreffing  any  one  commandment,  is  a 
demonstration  that  a  man  obeys  no  others 
in  the  manner  which  he  ought  to  do.     Ho 
has  not  cut  off  that  right  hand ;  he  has  not 
plucked    out    that  right  eye  'which   offends^ 
Either  mammon,  or  fome  other  worldly  ob- 
jeft  has   the  poffeflion  of,   and    the  do 
minion  over  his  heart ;  and  ftill  feparates 
it  from  God.  There  is  fomewhat,  in  this 
cafe,  which  has   the  preheminence,  and 
fupremacy   in  a  man's  heart  :  It  is  plain 
that  God  has  it  not :  If  He  had,  a  man 
could  not  thus  prefumptoufly  tranfgrefs 
one  of  his  commands  from  time  to  time,, 
for  the  fake  of  ferving  another   maftcr  : 
And  his  Servant  he  is,  to  'whom  he  obeys.    He 
is  not  truly  the  fervant  of  God  and  righte- 
oufnefs  :    he  does  not  truly,  and  in  the 
manner  he  ought  to   do,    obey  any  of 
God's   laws  ;    which    cannot  be    done,, 
without  a  fupreme  love  to  him,  and  a  re 
verence  of  his  authority  as  fuch.     So  that 
known  habitual  fmning,in  any  cafe  what 
ever,  is  a  proof,  that  a  man  is,   in  fome; 
fort,  guilty  with  reference  to  all  the  com-, 
xnandmeuts ;   tho'  he  may  feem  to  keep? 

them 


Evangelical  Obedience.  317 

them  all,  with  one  fingle  exception.          SERM. 

T  H  i  s  is  not  fo  much  my  own  reafoning,  X. 
as  it  h  St.  James's  j  for  I  muft  now  confefs 
to  you,  that  I  borrowed  it  all  from  him. 
You  have  itcomprifed  in  theiothand  i  ith 
verfes  of  the  2d  chapter  of  his  epiftle — 
"  Whofoever  fhall  keep  the  whole  law, 
u  and  yet  offend  in  one  point,  he  is  guil- 
"  ty  of  all.  For  he  that  laid,  do  not  com- 
"  rnit  adultery,  (aid  alfo,  do  not  kill  : 
"  Now  if  thou  commit  no  adultery  ;  yet 
u  if  thou  kill,  thou  art  become  a  tranf- 
"  greffor  of  the  [  whole  ]  law.  "  The 
meaning  is  not,  that  one  offence  com- 
prifes  all  other  offences  in  it,  or  makes 
a  man  a*  tranfgreflbr  of  the  whole  law, 
becaufe  this  is  offending  againft  that  one 
fupreme  authority,  which  binds  all  the 
commandments  upon  us  :  This  is,  I  think, 
a  forced,  unnatural  conftruftion  ;  and 
very  remote  from  the  true  fpirit,  and  fenfe 
of  the  paflage.  The  apoftle  afferts  no 
fuch  thing  :  But  what  he  intends  is,  that* 
offending  in  one  point,  tho'  it  does  not  of 
kfelf  make  a  man  guilty  of  all,  yet  it 
proves  him  to  be  fo,  and  he  certainly  is 
fo,  in  fome  degree,  tho'  he  m&yjeem  to 
keep  the  whole  law,  excepting  in  that 
one  point.  And  the  argument  to  prove 
this  [ver.  n,]  is  conclufive,  ifunderftood 
-*That  Q9<J  wU9  has  forbid  one 


crime. 


3 1 8  On  the  Extent  of 

SERM.  crime,  has  forbid  all  others  :    Therefor^ 
X.       if  you  truly  reverence  his  authority,  you 

*"- "*"* ^  will  obey  all  his  commandments  :  And 
tho*  you  may  pretend  to  obey  many  of 
them,  and  appear  both  to  yourfelves  and 
others  to  do  Ib  ;  yet  if  you  habitually  and 
prefumptuoufly  difobey  any  one  of  them, 
it  is  certain  you  do  not  obey  any  of  them, 
as  you  ought  to  do  ;  arid,  therefore,  muft 
be  more  or  lefs  guilty  with  refpeft  to  all 
points  of  chriftian  duty.  This  feems  to 
be  plain  and  intelligible  :  But  if  the  ar 
gument  needs  further  illuftration,  it  will 
receive,  from  the  laft  verfe  but  one  in 
the  preceeding  chapter — ."  If  any  man  a- 
"  mong  you  feem  to  be  religious,  and 
"  bridleth  not  his  tongue,  but  deceiveth 
"  his  own  heart,  this  .man's  religion  is 
"  vain."  The  obvious  meaning  of  which 
is,  that  how  religious  foever  any  man 
may  feem  to  be  ;  yet  if  his  tongue  is  not; 
under  any  reftraint ;  if  he  offends  in  that 
one  point  ;  he  is  deceived  in  himfelf ;  all 
his  religion  is  fcarce  better  than^<?w,  and 
vain  formality  :  He  has  no  real  principle' 
of  piety  or  goodnefs  in  him  ;  and  there- 
fpre  muft  be  guilty,  in  a  degree,  with  re 
ference  to  all  points,  even  thofe  wherein 
he  may  feem  to  keep  the  law.  There  is 
nothing  forced  in  this  conftruftion.  Arid 
3tnay  not  what  tjhe  appftle  fays  concerning. 


Evangelical  Qltdienct \  319 

that  one  point,  of  not  bridling  the  tongue,  SERM. 
be  applied  to  all  other  vicious,  immoral 
practices  ?  May  it  not  be  faid,  with  equal 
certainty,  that  if  any  man  among  usjeem 
to.  be  religious  ;  and  yet  is  a  Thief,  a 
Drunkard,  a  Liar,  an  Extortioner,  or 
Adulterer,  &c.  this  man's  religion  is  alfo 
vain  ?  that  he  has  not  the  fear  of  God 
before  his  eyes,  nor  the  love  of  God,  and 
of  his  Saviour  in  his  heart  ?  that  he  is  no 
true  difciple  of  Jefus  Chrift  ;  but  that  all 
his  religion  is  mere  formality  and  fhew  ? 
that  tho'  he  may,  to  outward  appearance, 
keep  the  whole  law,  one  point  of  it  ex-, 
cepted  ;  yet  he  really  obferves  none  of* 
the  commandments,  from  a  principle  of 
love  and  reverence  to  God  and  his  Re 
deemer  ?••  that  he  is,  therefore,  really 
guiky,  in  a  degree,  with  reference  to  all 
points  even  of  the  law  of  liberty  ?  and 
that  he  muft  therefore  be  condemned  as  a 
tranfgreflbr  of  this  whole  law? — -This 
feems  to  be  evidently  true  ;  and  it  is,  I 
think,  the  plain  doftrine  of  St.  James,  f 

MANY 

f  I  HAVE  in  part,  tho'  not  wholly,  followed  the  common 
interpretation  of  Jaws  2.  10,  n.  Which  interpretation 
I  find,  fince  the  writing  of  this  Sermon,  is  r  jetted  by  the 
learned  Dr.  SHERLOCK,  the  prefent  Bifhr-p  of  LONDON,- 
in  a-^difcourfe  lately  published  on  Matthw  22',  4.  His 
Lordfhip  tells  us,  that  that  interpreted^  i  "  amounts  to^ 
"  this '.  AlMaws  arc  founded  upon  one  ard  the  fame  authori-" 
^  ty  of  God  i  therefore  every  Offence  againft  any  law,  is  a 

<(  contem 


320  On  the  Extent  of 

OERM.      MANY  cannot  reconcile  themfelves  to 
this  doftrine,  That  a  man  muft  have  re- 

fpeft 

*'  contempt  of  the  authority  upon  which  all  laws  depend  ;  and 
"  therefore  every  acl  of  difc-bediencc,  is  a  breach  of  the  whole 
•'  Jaw."—~"  To  thofe  who  have  plain  fenfe,  and  can  fol- 
"  low  it,  he  fays,  thie  muft  appear  abfurd  :"  And  that  "  the 
"  true  and  natural  interpretation,"  is  to  be  collected  from  the 
new-teftament  "  Notion  of  love,  as  being  the  fulnefs  of  the 
u  law,  and  of  all  the  commandments  being  comprehended  in, 
"  this  faying,  Tboujbalt  love  thy  neighbour  as  tby  felf"  And 
when  the  Apoftle  fays,  that  wkofoever  offends  in  one  point,  if 
guilty  of  all ;  his  Lordfhip  tells  us,  that  *'  in  this  verfe,  he  con- 
"  fiders  the  royal  law,  Tboujbalt  lave  thy  neighbour,  &c.  as  the 
"  whole  law." 

His  Lordfhip  judges,  that  the  common  interpretation  is 
"  evidently  liable  to  all  the  difficulties  of  the  StctYs  paradox 
V  that  all  offences  are  equal" — So  that  "  there  will  be  no  dif- 
"  ference  between  killing  your  neighbour  and  your  neighbour's 
"  horfe  j  for  he  that  has  forbid  you  killing  your  neighbour,  has 
"  likewife  forbid  you  doing  any  a£t  to  the  hurt  and  detri* 
"  ment  of  your  neighbour.  " 

His  Lordfhip  fays  farther,  that  "  the apoftle's  inference  in 
**  the  latter  part  of  the  verfe  [  i.  e.  ver.  1 1.  ]  does  not  anfwer 
"  to  the  principle  laid  down  in  the  former,"  in  the  common 
method  of  interpretation.  "  He  thatfaid  do  not  commit  abultety, 
"  faid  iilfo  do  not  kill.  This  is  his  principle  :  And  he  infers, 
*'  Now  if  tbiu  commit  no  adultery,  yet  iftbou  kill,  tbou  art  be~ 
V  fome  a  tranfgreffbr  of  tbe  law--* — But  what  is  this  toward* 
"  fhowing  that  the  breach  of  one  law,  is  the  breach  of  all  ?" 
His  Lordfhip  thinks,  that  the  tranflators  have  "  mifled 
"  -people  in  the  underftanding  of  this  whole  pafTage."  For  fays 
he,  "  Tnftead  of  for  be  tbatfaid,  it  mould  be  rendered  for  tbe 
**  lawwbicbffiid^&c.  And  "  the  place  thus  rendered  contains 
«'  t  clear  reafon  of  what  went  before.  If,  fays  he,  [i.  e.  the 
"  Apoftle]  you  offend  in  any  point  of  charity  or  duty,  you 
"  become  a  tranfgreflbr  of  this  whole  law,  Thou  /bait  love  thy 
0  r.eighbwr  as  tfyfelf.  "  The  Bifhop  judges,  that  this  in 
terpretation  is  evidently  favoured  by  the  whole  preceeding 
context,  wherein  the  apoftle  is  treating  of  the  rojalhw  of 
charity,  and  of  relative  duties.  —  And  *  *  This  place  in  St. 
w  James,  fays  he,  being  thus  underftood  and  explained,  thcrd 
"  Is  no  occafion  for  any  niceties  or  diftm&iojis,"  Jec* 


Evangelical  Obedience.  321 

Fpertto  all  the  commandments,  in  order  SERM. 
to  his  efcaping  condemnation5and  inherit*- 
Y  ing  ' 

THIS  is  the  fum  of  his  Lordmip's  reafoning  upon  the  point. 
But  (with  all  the  deference  that  is  due  to  an  author  to  whom 
the  world  is  fo  much  indebted  for  his  excellent  difcourfes  on 
Tome  practical  fubjefts,  as  well  as  thofe  in  defence  of  Chriftia* 
nity,)  the  old  interpretation  of  St.  James,  feems  to  be  as  un 
exceptionable  as  the  new  ;  even-  afcer  his  Lordmip  has  endea 
voured  to  explode  the  one,  and  to  eftablim  the  other. 

His  Lordihip's  interpretation  feems  as  "  evidently  liable 
"  to  all  the  difficulties  of  the  Stoic"1*  paradox,  "  as  the  old  one. 
For  if  he  who,  in  any  one  inftahce,  injures  his  neighbour,  is 
a  tranfgreflbr  of  the  whole  law  of  charity  ;  (  which  contains  in 
it  all  the  facial,  duties,  and  forbids  every  kind  of  injury )  may 
it  not  ftill  be  objected,  that  this  is  to  make  all  offences  againft 
bur  neighbour  equal  ?  Who,  it  may  be  afked,  can  do  more  or 
worfe,  than  to  break  this  whole  law  of  love  ?  For  to  break  the 
whole,  is  to  break  it  in  all  its  parts,  or  in  all  points.  But  yet 
this  is  what  every  man  does,  according  to  his  Lordmip,  who 
trefpafles  in  any  one  particular  point  :  For  thus  he  interprets 
the  Apoftle,  "  If  you  offend  in  any  point  of  charity  or  duty, 
*'  you  become  a  tranfgreffor  of  this  whole  law,  T-bmjhalt  love" 
&c.  How  can  the  whole  of  a  general  law,  which  contains  in 
numerable  particulars,  be  broken  by  violating  it  in  one  point 
only  !  And  if,  according  to  the  old  interpretation,  (viz.  that 
he  who  offends  in  one  point  is  guilty  of  all,  becaufa  he  violates 
that  one  Authority,  upon  which  all  laws  depend  }  all  crimes 
are  equal,  as  his  Lordmip  fays  they  are  ;  One  would  think, 
that  even  according  to  his  own,  all  offences  againft  our  neigh 
bour  muft  alfo  be  equal  ;  fince  any  one  is  a  breach  of  the 
whole  law  of  chanty.  So  that  it  feems  to  be  as  true,according 
to  his,  as  it  is  according  to  the  other  interpretation,  that  there  is 
11  no  difference  between  killing  your  neighbour  and  your 
"  neighbour's  horfe"  :  Fof  that  law  of  charity  which  fays, 
Tbou  Jh 'alt  not  kill  thy  neighbour,  fays  alfo,  Tbou  Jhatt  not  kill 
thy  neighbour's  borfe  :  And  the  whole  of  this  law,  his  Lordfhip 
tells  us,  is  actually  broken  by  him,  who  "  offends  in  any 
"  one  pofcit  of  chanty  or  duty."— But  if  any  think  the  Stoic's 
paradox  may  be  avoided  here,  by  faying,  that  tho'  any  parti 
cular  offence  againft  our  neighbour  is  a  breach  upon  the  whole 
law  of  charity  ;  yet  the  nature  and  circumftances  of  fome  of- 
f«n«s  may  render  th*m  inert  criminal  than  otheri :  Why 

xnajr 


222  On  the  Extent  of 

SERM.  ing  eternal  life.     Many  a  perfoii  doubtlefs 
X.       reafons  thus  with  himfelf — "  What  harfh, 

rigorous 

may  not  the  fame  paradox  be  alfo  avoided,  in  the  old  way,  by 
faying,  that  tho1  every  tranfgreffion  is,  in  a  fort,  the  violation 
of  all  God's  law  in  general,  as  it  is  a  violation  of  that  one  ge 
neral  authority,  on  which  all  laws  depend  ;  yet  the  nature  and 
circumitances  of  fome  fins  againft  this  one  great  authority, 
may  render  them  more  heinous  than  others  ?  "  Tojome  men 
"  who  have  plain  fenfe,  and  can  follow  it,"  there  will,  per 
haps,  appear  no  m  ye  abfurdity  in  this  latter  method  of  folving 
the  difficulty,  fo  far  as  it  relates  to  the  ftoical  paradox,  than 
there  will  appear  in  the  formtr. 

AND  tho'  his  Lordfliip  is  pleafed  to  fay,  that  "  the  apoftle's 
"  inference  in  the  latter   pan  of  the    [i  ith  ]    verfe,  does  not 
"  anfwer  to  the  principle  laid  down  in  the  former,"  in  the  old 
Way  of  interpretation  ;  I  muft  beg  leave  to  think  it  arfwers  as 
well  thereto,  in  this,  as  in  his  Lordmip's  interpretation  :  Thof 
One  would  not  diflent  from  fuch  an  acknowledged  mailer  of 
reafon  and  critical  learning,    but  with  caution   and  diffidence. 
This  i  ith  verfe  evidently  contains  the  grounds  of  the  aflerdon 
in  the  preceeding  verfe,  viz,  That  wktfoever  offends  in  one  point 
is  guilty  of  all    [points.]    And  considered  in  this  light,  the 
meaning  of  the  inference,    Thou  art  become  a  tranjgrejfor  of  the 
law,  muft  be  this,  Thou  art  a  tranfgreffor  of  the  whole  law,  fo 
as  to  make  thetgui/fy  of 'all ;  as  it  is  exprefled  ver.  10.     Tim 
is  the  defign  of  the  argument,    both  in  his  Lordfhip's  method 
of  interpretation,    and  in  the  other  ;    it  is  common  to  them  : 
Only  his  Lordfhip  confines  the  words,   guilty  of  all,    to  the 
great  law  of  charity  ;  the  perfon  fpoken  of,  is  guihy  of  break 
ing  that  whole  law,    tho'  not  of  all   laws  in  general      And  a- 
greably  hereto,  his  Lordftiip,  by  a  tranfgreflbr  of  the  law,  ver. 
1 1.  underftands   "  a  tranfgreflbr  of  this  whole  law,    Tb  u  jhalt 
"  love?  &c.     So  that  in  both  methods  of  interpretation,  the 
inference  in  the  latter  part  of  ver.  1 1,  muft  anfwer,  not  only  to 
the  principle  laid  down  in  the  former  part ;  but  alfo  correfpond 
to  the  Propofition  to  be  proved,   viz,  that  he  who  offends  in 
cm  point  is  guilty  of  all  ( points.)     And  the  queftion  is,  How 
this  inference  anfwers  better,  either  to  the  .principle  in  the  for 
mer  part  of  the  verfe,  (which  is  the  medium  to  prove  the  pro- 
pofltion,)  or  to  the  propofition  itfelf,  upon  his  Lordfhip's  hypo- 
thefis,  than  upon  the  old.     Upon  the  old  one  the  argument 
ftands  thus,    The  one  great  Lawgiver,  on  whofe  authority  all 

laws 


Evangelical  '  Obedience  323 


rigorous  doftrine  is  this,  under  thegfa- 

r/0#.f  drfpenfation  of  the  gofpel  !  Muft  I 

Y  2  forfake 

laws  depend  ;  and  who  has  faid,  Do  not  commit  adultery, 
has  faid  alfo  do  not  kill  :  Therefore,  if  thou  doft  not  commit 
adultery,  but  yet  killeft,  thou  art  a  tranfgreflbr  of  his  whole 
Jaw  ;  fo  that  thou  artgui/iy  of  all  [points]  thereof  ;  /.  e.  as  thou 
violated  that  one  authority  which  extends  equally  to  all  points. 
If  the  inference  does  not  anfwdr  to  the  principle,  (  or  medium  ) 
or  to  the  proportion  to  be  proved,  in  this  way  :  Let  us  fee, 
whether  it  anfwers  to  either  of  them  any  better,  in  his  Lord* 
fhip's.  Upon  his  hypothefis,  the  thing  to  be  proved  is.  That 
whofoever  offends  againft  his  neighbour  in  one  point,  breaki 
the  whole  law  of  charity  ;  or  is  guilty  of  all  [points  of  that 
royal  law.]  The  principle  or  medium  of  proof  (in  his 
Lordfhip's  translation)  is  this-  —  "  For  the  law  which  faidj* 
&c.  And  the  argument,  I  humbly  conceive,  muft  (land 
thus  —  The  fame  royal  law  which  "  has  forbid  you  killing 
"  your  neighbour,  haa  likewife  forbid  you  doing  any  a£l  toi 
"  the  hurt  and  detriment  of  your  neighbour"  :  Therefore  if 
thoii  doft  not  kill  thy  neighbour  ;  but  yet  injureft  him  in  any, 
ene  refpeft,  thou  art  become  a  tranfgreflbr  of  this  whole  law  of 
charity  ;  fo  that  thou  art  guilty  pf  all  [points]  thereof  ;  i.  e. 
as  thou  violateft  that  one  royal  law,  which  extends  equally  to 
all  points  of  facial  duty  and  benevolence.  This  is  evidently 
the  true  ftate  of  the  argument,  upon  his  Lordlhip's  hypothefis  $ 
but  1  muft  confefs  I  am  not  able  to  fee,  that  the  inference  an 
fwers  any  better,  either  to  the  principle,  (or  the  medium  of 
proof)  or  to  the  proportion  to  be  proved,  in  this  method  of 
interpretation,  than  it  does  in  the  old.  Jf  it  does  not  follow* 
that  becaufe  all  laws  depend  upon  one  and  the  fame  authority 
of  God,  therefore  he  who  tranfgrefieth  one  law,  is  a  tranfgref- 
for  of  the  whole  law,  or  guilty  of  all  [points  ;]  it  feems  not  to 
follow,  that  becaufe  all  particular  focial  duties  are  compre 
hended  in  one  and  the  fame  law  of  charity,  therefore  he  who 
tranfgrefleth  one  branch  of  that  law,  is  a  tranfgreflbr  of  the 
whole  of  it,  of  is  guilty  of  all  [points]  thereof.  There  feems 
to  be  as  much  "  occafion  for  niceties  and  diftinftions1'  in  one 
cafe,  as  there  is  in  the  other. 

His  Lordftiip  judges,  that  his  tfanflation  "  Tor  the  law 
Which  faid"  inftead  of  —  For  he  that  faid,  removes  the  difficul 
ty  which  there  is,  .otherwife,  in  this  paflage.  However  hfi 
f  andidly  allows,  that  "  the  words  in  the  original  are  of  doubt- 

"  iul 


324*  ®n  the  Extent  of 

DERM,  forfake  every  known  fin  ?  or  elfe  lofe  my 
X.   ^  foul  at  laft  !  Tho'  I  dilregard   one   of  the 

com- 

*'  ful  interpretation  ;"    as  they  certainly  are.     And  fince  the 
term  law,  is  not  in  the  original  ;  and  the  Greek  participle  may 
te  as  well  referred  to  that  One  Lawgiver ',   exprefly  mentioned 
by  St   James  in  this  epitlle,  as  to  the  Jaw  iifeSf,    whether  the 
royal  law •,    or  the  law  in  its  utmoft  extent  and  latitude  ;  there 
feems  to  be  no  real  neceffity  for  departing  from  the  common 
tranflarion.     But  admitting  hisLordihip's  tranfLtion  to  be  pre 
ferable,  it  is  not  cafy  to  fee,    how  this  helps  the  matter  in  any 
degree.     For  what  is  the  law  ?  or  what  can  it  fay,  confi  Jered 
independently  of  the  will  and  authority  of  the  One  Lawgiver  ? 
Thus  abftra&iy  confidered,  i:  lays  us  under  no  obligation  :  nor 
can  it  be  broken  in  a  moral  or  religious  fenfe.     It  is  only  ink 
and/^/<sr,  if  written  ;  only. found,  if  articulately  pronounced  j 
—even  tho'  pronounced  in  "i  bunder*  as  at  Sinai.     So  that  tho' 
the  true  critical  rendering  were,    "  For  '.be  /aw  which  /aid* 
&c.  as  his  Lordfhip  judges  it  is  ;    yet  we  are  obliged  to  recur 
to  the  will  and  authority  of  the  Law-giver  j    and  to  confider 
Him  as  fpeaking  tons  in  and  by  the  law.     The  law,  ftrielly 
fpeaking,  is  only  the  will  of  the  Lcgiflator,  in  fome  way  or  o- 
ther  ma<le  known  to  us  ;  And  this  equally,  whether  the  royal 
law  of  charity  only,    be  intended  by  St.  James,    or  the  tvbsle 
law  of  God  in  general.     So  that  tho'  his  Lordmip's  tranflation 
were  received  ;    yet  this  would  not,    I  humbly  conceive,  in 
any  degree,  tend  to  eftabiifh  his  fenfe  of  the  apoitle's  doftvine, 
or  to  overthrow  the  common.    This  feems  to  be  no  more  than 
a  verbal criticifm  ;  which  cannot,  in  the  prefent  cafe,  (tho'  it 
might  in  many  others  )    make  the   leaft  alteration  in  the  fenfe 
and  true  defign  of  the  writer  :    Settle  this  point  how  you  will, 
cither  one  way  or  the  other  ;  yet  the  refult  will  be  exactly  the 
fame  at  laft. 

IT  mull  be  added,  ( becaufe  his  Lordfliip  lays  flrefs  upon  it ) 
that  tho'   St.  James  is  certainly  fpeaking,    in   the   preceeding 
context,  more  direftly  concerning  the  great  law  of  charity  and 
the  focial  duties  ;  yet  this  does  not  fe'.m  to  be  a  fufficient  ground 
for  underfhnding  him  in  the    joth  and  i  ith  v"r(es,    as  fpeak 
ing  of  that  royal  law,  and  of  thefe  duties,  cxattfi'jdy  of  others. 
The  reafoning  here,may  be  naturally  extended  fo  all  other  laws, 
all  other  branches  of  duty  ;  and  flill  be  as  go->d  and  conclufive, 
as  if  it  were  reftrained  to  the  law  and  duties  of  ch-rity.     And 
there  is,  perhaps,**  truly  a  connexion  betwixt  all  chriitian  v  ir- 

'  tues 


Evangelical  Obedience.  325 

commandments;  yet  certainly  my  religi-SfcRM. 
ons   obfervation  of  all  the  reft,    will  turn    .  X- 
Y  3  the 

tues  in  genera],  fo  that  they  may  be  refoJved  into  one,  viz* 
that  of  filial  lwe  and  reverence  to  the  One  great  and  good  Law 
giver  as  there  is  a  connexion  betwixt  all  \\\c  Jocial  virtues,  fo 
that  they  may  be  refolved  into  that  cne,  of  loving  our  j.eigbbgur 


UPON  the  whole  ;  whatever  of  difficulty,  or  paradox,  there 
is  in  this  paffage,  in  the  old  method  of  interpretation,  it  feems 
evidently  to  remain,    in  his  Lord  (hip's.     For  it  is  particularly 
to  be  obferved,  (tho'  his  Lordfhip  has  not  mentioned  it)  That 
when  a  man  who  tranfgrcffcth  in  ons  point,  is  faid  to  be  guilty 
of  all  ;  the  word  all  is  plural  in  the  original  ;    and  fo  cannot 
naturally  be  refered  to  any  one  general  law.     It  is  ufed  in  op- 
pofition  to  the  one  point,    or  cne  rejpefl,    in  the  preceeding 
claufe  :    And  the  obvious  cdjnftru&iori  is,    that  whofoever  of 
fends  thus  in  one  point,  is  (infimefcxfe  or  otb-r)  guilty  in  all  , 
points.     The  grand  difficulty   really   lies  here  :    And  this,  I 
humbly  conceive,    is  not,    in  any   meafure,    lefleued  by  his 
Lordfhip's  obfervations.     For  tho'  you  admit  his   propofed 
emendation  in  the  verfion  ;    tho'  you  admit  all  which  he  fays 
upon  the  context  ;  tho'  you  allow,  that  St.  James  is  fpeaking 
only  of  that  royal  law  of  charity  ;  (  which  extends  to  all  points 
of  focial  duty,  and  prohibits  all   kinds  cf  injury  to  your  neigh 
bour)    tho'  you  conceed  all  this,    ftill  the  queRion  returns, 
Why,    or  in  what  fenfe,    he  who  offends  in  one  point  of  this  ' 
great  royal  law,  muft  needs  be  a  trangreflbr  of  the  wbde  of  that 
law  ?    or  quality  as  to  all  points  thereof  ?    This  remains  as  '[ 
much  a  difficulty,    upon  the  fuppofnion  that  the  great  law  of  , 
charity  only,  is  here  treated  of  ;.as  it  is  upon  the  old  fuppofi 
tion,  that  the  apoftle  is  fpeaking  of  God*'s    law  in  general. 
All  God's  laws  may  be  confidered  as  one  general  law,  confill- 
ing  of  various  points,  or  branches  ;    as  well  as  all  the  particu 
lar  laws  of  juftice  and  charity,    may  be  reduced  to  that  one, 
royal  law,  Tboujbalt  lew,  &c.     Nor  has  the  apoftle's  reafon-  '; 
ing,  ver.  n.  any  more  obvious  a  tendency  to  prove,  (on  his 
Lordfhip's  fuppofition)  that  he  who  offends  in  we  point  of  the 
general  law  of  love,  is  a  -tranfgrefTor  of  the  whole  of  that  law,  '. 
or  guilty  of  all  ;    than  it  has  to  prove,    (on  the  other  fuppofi 
tion)  that  he  who  offends  in  one  por;  of  God's  general,  uni- 
verfal  law,  is  a  tranfgreflbr  of  the  whole  of  that  law,  or  guilty 
The  reafoning,  I  humbly  conceive,   receives  no  ad 

ditional 


326  On  the  "Extent  of 

SERM.  the  ballance  in  my  favour.     A  merciful 
X.     God  will  not  caft  me  off  forever,  for  in-* 

dvtlging 

ditior.al  clearnefs,  weight  or  cogency,  by  fuch  a  change  of  the 
fuppofidon.  For  there  is  ftill  a  general  law,  cor.fifting  of  in 
numerable  p^rts,  or  branches,  the  whale  of  which,  it  is  faid,  is 
broken,  by  him  that  offends  in  one  point  of  it.  And  whether 
it  were  The  law,  which  faid,  or  the  Lawgiver^  which  faid, 
TlfouJhah  not,  &c.  this  makes  not,  fo  far  as  I  am  able  to  fee, 

{he  leaft  alteration  in  the  cafe. • 

THAT  which  makes  this  paflage  appear  fo  paradoxical  as  it 
does  to  many,  is  a  palpable  miilake  of  St  "Jamcfs  fenfe  ;  in 
fuppofjng  him  to  affcrt  fomething  which  he  does  not  ;  viz. 
that  orTendjng  in  one  poiot,  or  as  to  one  particular  law,  is 
what  makei,  renders,  or  conftitutes  a  man  guilty  with  reference 
to  all  others  ;  qr  "  that  an  offence  againft  one  law,  is  a  breach 
*'  of  all  laws,  however  different  they  are  in  kind  pr  degree.1* 
This  would,  indeed,  be  rather  a  contradiction  than  a  paradox  ; 
and  equal)}  fj,  whether  faid  only  with  reference  to  the  vari 
ous  points  of  the  royal  law  of  love  ;  or  to  the  various  branches 
of  G''d's  law  in  general.  But  the  apoftle  aflerts  no  fuch  thing 
as  either.  He  aiTerts  only,  that  the  man  who  thus  offends  in 
one  point  is  [really]  guilty  of  all  ;  and  that  he  is  a  tranfgreflbr 
of  the  [whole]  law  :  Which  is  quite  a  different  thing  from 
faying,  that  in  that  very  aff,  by  which  a  man  offends  againft 
one  precept,  he  offends  qgainft  all  the  left.  Let  us  therefore 
keep  to  the  very  words  of  the  apoftle — "  He  is  guilty  of  all.'* 
But  how  ?-  in  what  fenfe  guilty  ?  Certainly  he  does  not  exter- 
r.ally  difobey  all  the  laws  of  God  :  For  the  fame  man  is  fup- 
pofe^,  in  the  former  part  of  the  verfe,  to  keep  the  whole  law, 
[outwardly]  with  on?  fingle  exception — Now  look  to  the  26th, 
ver.  of  the  preceeding  chapter  ;  and  there  you  will  find  a  fure 
tnd  eafy  clue  to  the  a.poftle's  meaning  :  If  any  man  among  you, 
feemto  be  rt/igicu.s,  and  bridletb  not  bis  tongue,  tbat  man's  reli 
gion  is  yai$.  Offending  in  that  one  point,  or  giving  a  wicked 
licence  to  the  tongue,  is  a  proof  that  all  a  man's  religipn  is 
vain  ;  however  religiojs  he  may  feetn  to  himfelf  or  others  to 
be  :  Yea  tho'  he  feam  to  keep  the  whale  law  in  other  refpecfy 
he  deceivetb  his  own  heart  ;  and  is  guilty  with  reference  to  aft- 
the  commandments  :  For  fmce  fuch  a  man  does  not  truly  and 
pioufly  obferve  any  of  the  commandments  j  but  his  religion  is 
?11  vain  ;  certainly  he  is  guilty  in  all  points  ;  or  with  relation 
|o  $11  the  commandments,  JFor  there  is  reaUy  no  medium  be- 


Evangelical  Obedience.  327 

dulgihgone  luft  only,  when  I  fo  fincerely  SERM. 
ferve  him  in  the  general  courfe  of  my  life.      X, 
Y  4  That 

twixt  truly  and  pioujly  keeping  the  commandments,  and  really 
breaking  them.  Such  a  man  is,  therefore,  guilty  of  all  ;  a 
tranfgrefTor  of  the  whole  law.  Tho'  he  does  not  tranfgrefs  the 
whole,  BT  offending  in  one  point  ;  (  which  it  were  abfurd  to 
fuppofe)  yet  his  thus  offending  in  one  point,  is  a  proof  and  e- 
vidence  of  his  being  wicked  and  hypocritical  at  the  bottom. 
And  an  evil  and  wicked  heart  is  more  properly  a  contradiction, 
to,  and  a  tranfgrejjion  of,  all  God's  commandments  ;  than  any 
external  conformity  thereto,  without  a  pious,  good  heart,  is 
ebeditnce  10  them. 

FOR  the  farther  illuftratjon  of  this  paffage,  it  is  to  be  obferv- 
cd,  That,  upon  the  footing  ok  mere  law,  any  fingle  deviation, 
tho'  but  for  a  moment,  and  in  the  lead  point,  would  render  a 
man  a  tranfgreflbr  of  that  zubole  convenant  of  works  ;  or  of 
that  whole  law.    The  whole  law  in  this  cafe  would  be,  in  fuck 
a  fenfe  one  ;  [one  covenant  ;J  that  it  muft  be  cither  wholly  kept, 
or  wholly  violated,  by  every  perfon  under  it.     There  could  be 
no  medium  here.    Such  a  unity  is  of  the  very  nature  and  elTence 
of  a  difpenfation  merely  legal.     But  the  apoftle  is  here  fpeak- 
ing  to  Chriftians,  upon  chriftian  principles  ;  the  principles  of 
evangelical  grace.  And  cho1  he  ufes  the  terms  taw,  in  the  ioth 
and  i  ith  verfes  ;  yet  he  means  the  chriftian  law,  as  contradif- 
tinguifhed  from  the  Mofaic  covenant  of  works  :    This  he  calls 
the  law  of  liberty,  ver.  12.     And  there  is  really  fuch  an  unity 
even  in  this  covenant  of  grace  alfo,    that  it  muft  be  either 
wholly  kept,    or  wholly  broken,    by  each  man  that  is'under  it. 
This  appears  from  the  condition  of  it,  on  our  part  :  Which  is 
faith,  in  that  comprehenfive  fenfe  in  which  the  word  is  often 
ufed  in  fcripture  ;    i.  e.  as   including  uprightnefs  of  heart  to 
wards  God  j   which  every  rnan  is  either  poffeffed  of,    or  not. 
So  that  every  man  either  wholly  keeps,    or  wholly  breaks  this 
covenant  of  grace.     This  uprightnefs,   or  fincerity  towards 
God,    is  oppofed  to  perfection  on  one  hand  ;   and  both  to  re 
fined  hypocrifyt  and  to frefumptuoui  finning,  on  the  other.     It  is 
the  medium  betwixt  them.     No  fincere  chriftian  is  perfecl ;  no 
one  is  an  habitual  tranfgreffor  in  any  one  point.    The  former 
is  incompatible  to  the  prefent  imperfeft  ftate  of  mankind  5  the 
latter  is  inconfiftent  with  fincerity  towards  God  ;   or  with 
faith,  in  that  fenfe  of  the  term  before  alluded  to.     And  thefe 
things  being  confidered,  the  fenfe  of  this  paffage  wiJJ,  I  con- 


328  On  the  Extent  of 

SERM.  That  compaffionate  Redeemer  who  loved 
X.      men  fo  well   as  to  die  for  them,    can 
not,  furely,    be  fo   fevere  to   mark   ini 
quity  againft  me.    No :    If  I  uprightly 

and 

ceive,  be  intelligibly  cxprefled  ;  and  the  rcafoning  cf  the  a- 
poftle  fet  in  a  true  and  convincing  light,  in  the  following 
paropbrafe  of  the  loth  and  nth  verfes,  q.  d.  Whofoever  lhall 
externally  obferve  the  whole  gofpe)  rule  of  life,  excepting  in 
one  point,  wherein  he  knowingly  and  prefumptuoufly  offends; 
tho1  he  may  feem  to  be  religious,  yet  that  man  is  certainly  dc- 
(litute  of  fincere  piety  to  God  ;  his  religion  is  vain  ;  he  dtfti-. 
vetb  his  own  Heart.  This  is  an  evidence  that  he  obeys  none 
of  the  commandments  in  a  truly  chriftian  manner  ;  and  there 
fore,  tha:  he  is  guilty  with  refptdl:  to  all  of  them  in  general. 
For  remember,  that  the  fame  great  Lawgiver,  who  forbids 
murder,  forbids  adultery  aifo  ;  and  His  commands,  >ou 
know,  are  equally  obligatory  in  all  cafes  :  So  that  whomever 
truly  knows  and  loves  Him,  and  fincerely  reverences  his  au 
thority,  will  have  no  referves,  but  pay  a  facred  regard  to  all 
his  commandments.  At;d  ih'icf^rc,  tho'  you  fhould  not 
aftualiy  commit  adultery,  in  the  common  grojj  fenfe  ;  yet  if 
you  commit  murder,or  live  in  the  practice  of  any  other  known 
fin  ;  this  proves  you  to  be  fuch  contenders  of  God  and  his 
authority,  as  cannot  be  fuppofed  truly,  and  in  a  chriftian 
manner,  to  obferve  any  of  hi:,  laws,  however  you  may  flatter 
yourfelves.  And  if  you  do  not  rroper-y  obferve  any  of  them  j 
you  mnft,'  of  confequerce,  be  adjudged  tranfgn  ffors  of  ihe 
whole  chriftian  law  j  and  guilty,  in  a  gi  cater  or  lefs  degree. 
With  reference  to  all  points  of  your  duty  in  general.  Sincerity 
and  piety  towards  Qod,  being  wanting,  you  a^e  nothing  ;  and 
are  cut  ofT  from  all  reafonable  hopes  of  falvation,  even  tho* 
you  are  under  ihe  merciful  covenant  of  the  gofpel. 

I  HAVE  b^en  the  Ion  go  in  endeavouring  to  mow  the  true 
fenfe  of  'his  paflage,  and  wherein  the  force  of  St.  Jameis  rea- 
{bning  lies  j  becaufe  I  cor. ceive  this  to  be  a  point  of  real  im 
portance.  Tho'  I  mould  fcarce  have  faid  any  thing  upon  it, 
in  the  way  of  criiidfm,  but  as  an  APOLOGY  for  myfelf  ;  for 
not  embracing  Bimop  Sherlock's  i  ew  intcrpret5tiont :  Whofe 
[ jufth  ]  great  name  and  character  feemed  to  demand  this  ;  and 
ivhofe  writings  are  fo  n>nc;i  .ieemed  amongft  us  ;— tho7,  by 
none  more  th»n  by  hira,  who  tas  thus  prefumed  to 


Evangelical  Obedience,  329 

and  confcientioufly  obey  all  his  known 
precepts,  one  only  excepted  ;  he  will 
furely  accept  this  obedience  ;  and  over- 
lodk  this  one  tranfgreffion,  on  the  fcore 

eff  human   weaknefs.   "    O  thou 

Hypocrite  !  Doft  thou  talk  of  thy  iincere, 
religious,  and  confcientious  obedience  to 
ChriiVs  commandments,  whilft  thou  ac 
knowledged,  there  is  one  of  his  com 
mandments  which  thou  difregardeft  !  I 
tell  thee,  in  the  name  of  the  living  God  ! 
that  thou  doft  not  truly  and  properly  obey 
any  one  precept  of  the  gofpel, while  there 
is  any  one  which  thou  prefumptuoufly 
violateft  from  day  to  day.  Thou  decei- 
veft  thine  own  heart  :  Thou  art  a  tranf- 
greflbr  of  the  whole  law,and  guilty  of  all, 
rather  than  a  true  and  confcientious  ob- 
ferver  of  the  law,  in  any  one  refpeft.  If 
thou  hadft  a  real  principle  of  love  and  du 
ty  toChrift  in  thy  heart,  thou  wouldeft  re 
gard  all  his  known  commandments  ;  and 
not  think  any  of  them  grievous  :  Thou 
wouldeft  not  think  of  compounding  with 
thyCreditor  and  graciousBenefaftor  thus ; 
but  be  defirous,  as  far  as  poflible,  to  pay 
thy  whole  debt  to  him. — Thou  canftnot 
ferve  two  Mafters  :  Thou  canft  not  be 
half  loyal  to  thy  King  and  Redeemer,  and 
half  rebel  :  Thou  art  all  rebel,  'till  thou 
intirely  fubmitteft  thy  will  to  -His,  and 

makeft 


330  On  the  Extent  of 

SERMV  makeft  THAT  a  univerfal  rule  to  thee  to 
X.       walk  by ; —  'till  thou  renounceft  that  be 
loved   luft,     which  caufes  thee  thus  tq 
tranigrefs  in  one  refpeft.     However  thou 
may  ell  flatter  thy  felf,  this  fin  which- ib 
eafily  befets  thee,  is  the  lord  which  has 
dominion   over  thee  ;   and  thou  art   the 
fervant  of  fen  unto  death — - 

BUT  let  us  fuppofe,    for  the  prefent, 
that  the  terms  of  falvation  were  lefs  rigo 
rous  :  Let  us  fuppofe  that  the  gofpel  had 
aflured    us,    that   provided   w^e   heartily 
and  fincerely  obey   all   the  divine  com 
mandments     excepting    one,     we    fhall 
be  faved.     Tho'  the  very  fuppofition  of 
our  heartily  and  cpnfcientioully  obeying 
fome  of  the  commandments,  while  we  let 
any  one  of  them  at  nought,  is  abfolutely 
abfurd,  and  felf-contradi6lory ;  yet  I  will 
take  the  poflibility  of  it  for  granted  ;  and 
fee  what  fuch  a  gracious  diipenfation  for 
breaking  one  commandment  will  come  to 
• — *what  the  confequence  will  be. — •  God 
being  thus  condefcending,  it  muft  be  pre- 
fumed  that   it  is  left    to  every  particular 
man  to  chufe  what  particular  command 
ment  he  will  ftrike  out  of  the  decalogue  : 
Which  will  be  that,  certainly,  to  the  ob- 
fervance  of  which,  he  is  the  moll  averfe  ; 
that  which  the  molt  thwarts  his  own  par 
ticular  turn  and  temper  and  inclination, 

For 


Evangelical  Obedience.  331 

For  example,  one  man  has  aftrongandpe-  SERM. 
culiar  difpofition  to  fwearing  and  blafphe- 
my  ;  to  the  taking  of  God's  name  in  vain  : 
before  him,  the  third  commandment,  cer 
tainly,  falls  a  facrifice.  Another  is  pecu 
liarly  addicted  to  cozening  and  dealing  : 
He  ftrikes  out  the  command  which  for 
bids  this.  Another  has  a  peculiar  difpo 
fition  to  bely,  and  (lander  his  neighbours: 
He  will  be  at  no  lofs  what  command 
ment  is  moft  grievous  to  him.  Another 
has  a  particular  pique  againft  thefivetih 
commandment  ;  becaufe  he  cannot  en 
dure  to  be  under  fuch  a  reftraint,  with 
refpect  to  his  neighbours  wives  and 
daughters,  as  that  lays  him  under.  Ano 
ther  is  very  cholerick  ;  and  could  often 
tafte  the  fweets  of  bloody  revenge,  were 
it  not  faid,  Thoujhalt  not  kill :  With  Him, 
the  fixth  commandment  will  find  no  quar 
ter  :  And  fo  on — Every  man  will  make 
a  facrifice  of  that  commandment  ;  of 
that  particular  precept  or  prohibition, 
which  ftands  moft  in  the  way  of  his  gra 
tifying  his^  favourite,  mafter-paffion  ;  of 
that  which  would  keep  him  from  his  oiw 
iniquity  ;  from  the  Jin  that  doth  fo  eafily 
lefet  him.  Well  ;  God  is  fo  gracious  as 
to  difpenfe  with  the  obfervation  of  one  of 
his  commandments,  thus  far,  that  the 
habitual  tranfgreffor  of  it,  fhall  not  be 

fubjedecj 


On  the  Extent  of 

DERM,  fubjefted  to  condemnation  ;  but  obtain 
X,  eternal  life,  thro'  tile  merits  of  Chrift, 
provided  this  habitual  firmer  pionfly  and 
confcientiaufly  obferves  all  the  other  com 
mandments  :  This  being  the  cafe,  I  lay, 
it  follows,  that  every  man  may  give  full 
fcope  to  himfelf,  as  to  that  particular  luft 
or  fin,  which  his  heart  is  moll  fet  upon. 
And  he  will  doubtlefs  efteem  this  a  great 
and  blefled  privilege,  which  he  enjoys  by 
the  Gofpel  ;  and  improve  it  accordingly. 

IT  is  farther  to  be  obferved,  that  there 
is  no  one  great,  cardinal  vice  or  impiety, 
to  which  one  man  or  another  is  not  more 
inclined,  than  to  any  other  :  And  every 
perfon,  by  the  prefent  fuppofition,  being 
permitted  to  practice  that  one  fin,  which 
luits  his  humour  and  tafte  the  beft  j  it 
plainly  follows,  that  all  fins  are  permitted ; 
not,  indeed,  all  to  one  and  the  fame  man, 
but  one  to  one  man,  and  another  to  ano 
ther.  No  one  muft  be  fo  felfifh  as  to  en- 
grofs  and  monopolize  all  kinds  of  fin  .* 
But  yet  all  men  may  take  them  all,  and 
(hare  them  amongft  themfelves  :  And  yet 
no  man  give  up  his  hopes  of  falvation  ! 

Now  let  me  alk  any  man  in  his  fenfes, 
Whether  this  is  not  to  give  all  manner  of 
•wickednefs  and  impiety  a  free  courfe,  that 
they  may  run  and  be  glorified  m  the  world? 
Is  not  this,  in  effed,  to  open  the  gates  of 

the 


Evangelical  Obedience.  333 

the  bottomlefs  pit,  far  a  monftrous,  hettifo  S£RM. 
fwarm  of  vices  to  iifue  out,  and  overfpread 
the  face  of  the  earth  ;  like  the  hcufts 
which  St.  John  few  in  his  vifion,  coming 
up  from  thence  !  How  wretched  and  mi* 
ferable  ?  how  much  like  hell,  muft  this 
world  be,  if  every  man  might  habitually 
break  one  commandment  with  impunity  ? 
if  one  man  might  cheat  or  rob  ;  another 
perjure  himfelf  j  another  blafpheme  his 
maker  ;  another  commit  adultery  ;  ano 
ther,  murder  ;  and  fo  on  ?  Does  not  the 
prefent  fuppofkion  tend  to  deluge  the 
earth  with  a  flood  of  wickednefs  and  vio 
lence.  For  fince  men  are  not  generally- 
much  fet  upon  the  pra&ice  of  more  fins 
than  one  ;  and  iince,  upon  the  prefent 
fuppofition,  every  man  may  indulge  him 
felf  to  the  full,  in  one  ;  there  is  manifeflly 
but  little  difference  betwixt  giving  men- 
a  licence  to  indulge  themfelves  in  that; 
particular  Jin,  which  they  are  the  moft  in 
clined  to  ;  and  giving  them  the  fame  li 
cence  with  refped:  to  all  others.  Howe 
ver  different  the  two  fuppofitions  may  ap 
pear  at  firft  view,  they  come  very  near  to 
the  fame  thing  at  laft  :  So  that  you  had 
almoft  as  good  take  off  all  the  reftraints 
and  obligations  of  religion  from  men's' 
minds,  at  once  ;  and  tell  them  they  might- 
be  faved,  althp'  they  habitually  violated- 

all 


334-  ®n      e  Extent  of 


all  the  commandments  ;  as  take  off  that 
X.  obligation  in  one  refpeft,  by  telling  them, 
'  they  may  be  faved  altho'  they  perfevere 
in  the  breaking  of  one  commandment.  Is 
not  fucti  an  indulgence  as  I  am  fpeaking 
of,  absolutely  repugnant  to  the  wifdom 
and  holinefs  of  God  .''—-that  God,  who  is 
of  purer  eyes  than  to  behold  iniquity  ?  It  is 
certainly  repugnant  to  all  fober,  rational 
conceptions  of  God,  and  of  a  moral  go-8 
vernment,  to  imagine  that  He  gives  men 
any  fuch  difpenfation  for  finning,  tho'  but 
in  one  point  ;  or  that  he  will  have  mercy 
upon  thofe  who  thus  offend.  Nor  is  this 
fefs  contrary  to  the  exprefs  declarations  of 
the  gofpel,  than  it  is  to  fober  reafon.-  —  - 
But,  as  was  faid  before,  this  fuppofjtion 
kfelf,  that  men  may  poffibly  obey  all  the 
commandments  of  God,  fincerely  and  pi- 
oufly,  as  chriftians  ought  to  do  ;  and  yet 
prefumptuoufly  perfevere  in  any  known 
fin,  is  a  contradiction.  There  is  no  true 
and  hearty  obedience  to  any  of  God's  com 
mandments  ;  there  is  no  truly  pious  and- 
holy  principle  in  the  heart  of  a  man,  un- 
lefs  all  the  commandments  are  regarded. 
Piety  and  virtue,  or  evangelical  holinefs, 
is  a  uniform  character.  No  man  can  be 
habitually  pious  in  fome  refpefts,  and  yet 
habitually  impious  in  others  :  No  man  can: 
truly  love  virtue,  as  fuch,  in  fome  in- 

ftances^ 


Evangelical  Obedience. 

itances,  without  loving  it  in  all.    He  may,  SERM. 
indeed,   do  many  pious  and  virtuous  ac-       X. 
tions,    if  you  confider  them  externally 
and  view  only  the  furfaces  of  things  :  But 
God  koketh  at  the  heart  ;  and  while  that  re 
mains  rebellious   to   one   commandment, 
God  accounts  the  tranfgreflbr,  as  he  real 
ly  is,  in  fome  fenfe,  guilty  of  all. 

UPON  the  whole  :  A  truly  good  man 
prefumes  not  to  fay  in  his  heart,  "  'fhefe 
commandments  will  I  keep,  becaufe  I  can 
do  fo,  without  much  trouble  or  incon 
venience  to  myfelf  ;  but  that  other  I  will 
diibbey,  becaufe  it  is  irkfome  to  flefh  and 
blood  ;  and  requires  great  felf-denial." 
This  is  evidently  the  language  of  ftub- 
bornefs  and  rebellion  ;  'tis  the  language 
of  an  heart  unfubdued  to  the  authority  of 
God  ;  an  heart  unanimated  with  love  and 

fratitude  to  Chrift  ;  an  heart  unfanftified 
y  the  Holy  Spirit  ;  and  therefore  un/ealcd 
to  the  day  of  redemption.  The  language  of 
a  truly  good  man's  heart,  is  this, — "Q  my 
God' !  O  my  Redeemer,  and  Saviour  !  I 
am  not  mine  own,  but  bought  with  a 
price  :  Therefore  will  I  be  wholly  thine  ; 
I  will  glorify  God  in  my  body  and  in  my 
fpirit  which  are  his  ;  I  will  do  nothing 
which  thou  haft  forbidden  ;  I  will  re 
nounce  every  luft  however  dear  :  I  will, 
by -thy  grace  and  affiftance,  walk  In  all  tbj 

com* 


336  On  the  Extent  of 

bERM.  commandments  and  ordinances  blamelefs" — * 
He  that  has  not  fuch  a  principle  of  univer- 
fal,  unreferved  fubmiffion  to  the  will  of 
God  and  his  Redeemer,  rooted  in  his  heart ; 
has  none  that  is  truly  chriftian  :  But  he  is 
ftill  alienated  from  the  life  of  God  thro  the  Ig 
norance  that  Is  In  him,  becaufe  of  the  blindnefs 
of  bis  heart. 

HAVING  thus  fhown,  That  chriftian 
piety  and  virtue  is  a  uniform,  univerfal 
principle  in  the  heart,  extending  itfelf  to 
all  the  precepts  of  the  gofpel;  fo  that  who* 
foever  truly  obeys  in  one  inftance  does  fo 
in  all  inftances ;  and  whofoever  difobeys 
habitually  in  one  refpecl,  is,  in  a  fenfe, 
guilty,  of  all ;  I  proceed  now  to  give  a  more 
particular  description  of  this  obedience,  as 
it  is  found  in  the  heirs  offahation. 

IT  appears  from  what  has  been  faid  a- 
bove,  that  chriflian  obedience  is  partly 
internal,  partly  external.  It  begins  in  the 
heart,  in  faith,  or  a  principle  of  real  piety 
and  virtue  feated  there.  Thence  it  diffufes 
itfelf  into  the  aftions  and  lives  of  men, 
regulating  and  animating  all  their  outward 
deportment.  Thofe  who  are  really  the 
fubjefts  of  chriflian  piety,  or  evangelical 
holinefs,  are  the  fame  men  within,  that 
they  are  without,  or  in  appearance.  If 
you  could  look  into  the  breaft  of  a  good 
man  you  would  there  fee  that,  which  cor- 

refponds 


Evangelical  Obedience*  337 

retponds  and  anfwers  to  his  outward  be-  S 
haviour ;  the  latter  being  only  a  refem- 
blance  and  copy  of  the  former  ;  thof  one  *— ~^ 
attends  the  other  as  certainly  and  invari 
ably  as  the  fhadow  does  the   fubftance, 
there  being  an  infeparable  connexion  be 
twixt  them.     So  that,  on  one  hand,He  is 
certainly  no  chriftian,  all  whole  religion  is 
within,  pot  exerting  itfelf  in  a  good  exter 
nal  behaviour :  And,  on  the  other  hand, 
He  is  no  chriftian,all  whofe  religion  is  ex 
ternal,  having  nothing  which  correfponds 
thereto  in  his  own  heart  and  breaft.  The 
one  has  neither  the  power  nor  the  form  of 
godlinefs  :    The  other,  tho'  he  has  the 
form,  yet  he  denies  the  power  thereof ; 
being  like  thofe,.  whom  our  Saviour  com 
pares  to  "  ivhited  fepukhres,  which  indeed 
appear  beautiful  out-wards,   but  are  within 
full  of  dead  men's  bones,    and  of  all  un- 
cleannefs." 

AGAIN  :  As  the  precepts  of  the  gofpel 
may  be  diftributed  under  the  two  heads 
of  negative  and  pofetive  ;  /.  e.  commands 
prohibiting  the  doing  of  fome  things,  and 
injoming  the  doing  of  others  ;  chriftian 
obedience  may  be  diftributed  into  negative 
and  pofitive,  likewife  ;  fo  as  to  correfpond 
to  thefe  different  kinds  of  precepts.  The 
true  difciple  of  Chrift  accounts  himfelf  o- 
bliged,  not  only  to  abftain  from  what  his 
Z  Lord 


338  On  the  Extent  of 

Lord  has  forbidden,but  to  do  thofe  thkigs 
which  he  has  required.  Accordingly  he 
avoids  with  care,  all  thofe  paths  which  he 
is  admonifhed  not  to  walk  in  ;  and  con- 
fcientioufly  performs  the  duties  which  are 
injoined  upon  him.  He  knows  that  in 
the  judgment  of  the  great  day,  according 
to  our  Saviour's  own  reprefentation  of  it, 
men  will  be  condemned,  not  only  for 
committing  thofe  crimes  which  the  gofpel 
has  forbidden,  but  aifo  for  omitting  thofe 
duties  which  it  has  required  us  to  pradice. 
He  is  therefore  cautious,  on  one  hand, 
left  he  fhould  trefpafs  againft  any  of  the 
Negative  commandments  ;  and  careful  on 
the  other,  to  fulfill  all  the  duties  and  obli 
gations -lying  upon  him. 

THIS  leads  me  to  obferve,  that  chrifilan 
obedience  refpefts  both  the  morals  of  the 
gofpel,  and  the  pofttive  inftitutwns  of  it. 
A  true  difciple  of  Chrift  efteems  himfelf 
bound  to  conform  to  the  inflitti ted  \vorfhip, 
and  the  ritual  or  ceremonial  part  of  Chrift's 
religion,  as  well  as  to  that  part  of  it  which 
we  diftinguifli  therefrom,  by  the  name  of 
morai.  With  him,  every  thing  is  an  effen- 
tial  branch  of  duty  and  obedience,  which 
Chrift's  laws  Lave  aftuaily  and  plainly  in- 
joined,  by  whatever  name  it  is  called* 
whe-ier  morality,  or  pofitive  inftitution. 
lade^d  the  -  -obligation  is,  in  a  feiiie  moral, 

altho' 


Evangelical  Q&edieftce. 

altho'  the  duty,  cpnfidered  in  itfelf,  may  not  SERM* 
be  fo.     For  certainly  we  are  under  a  mo-       X. 
ral  obligation  to  comply  with  the  whole 
will  of  God  and  our  Redeemer,   in  what 
way  foever  it  is  made  known  to  us  ;  whe 
ther  by  the  light  of  nature,  or  by  revela 
tion  and  pofitive  command.  I  do  not,  in 
deed,    aflert  that  a  chriftian  lays  an  equal 
ftrefs  upon  every  thing  which  Chrift  has 
commanded.    There  were  fome  'weightier 
matters  of  the  law,  of  old  :   There  are  al- 
fo   fome  'weightier  matters   of  the  gofpel 
now  :    And  our  Saviour  and  his  apoftles, 
have    evidently    made    this    diftindion. 
However,    a  fincere  chriftian  does  not 
think  any  of  his  Lord's  command  men  ts 
of  fo  little  importance,  that  they  need  not 
be  obeyed.     There  is,    in  (hort,  no  trifle 
in  our  religion*  unlefs  you  will  fay,  that 
the  Author  of  it  was  a  Trifler  ! — All  the 
real  duties  of  it  are  folemn ,  weighty  and 
important,  in  their  refpedive  places  ;  and 
all  ftamped  with  a  divine  authority.   The 
whole  lyftem  of  chriftian  duties,    or  of 
chriftianity  reduced  to  life  and  pradice, 
is  like  a;  goodly  fabrick,    arifing  into  uni 
formity,    proportion   and   beauty,    by  a 
correfpondetice  and  due  adjuftment  of  the 
various  parts.     A  ikilful  Af  chit  eft  will  o- 
mit  nothing  which  might  contribute  to 
the  regularity,  the  ftrength  and  beauty  of 
2  2,  the 


On  the  Extent  of 

oERM.  the  whole  pile,  merely  becaufe  it  is  not  a 
main  pillar  in  the  building,  nor  a  part  of 
the  foundation.  Neither  will  a  wife  and 
good  man  neglecl  any  one  duty,  under 
the  vain  pretence,that  it  is  not  &  fundamen 
tal  one  ;  or  that  his  fpiritual  edifice  will 
ftand  ftrong  enough  without  it.  And  thofe 
who  excufe  themfelves  from  known,  plain 
duties,under  this  hypocritical  pretext,  will 
find  that  they  have  not  built  their  houje  up 
on  a  rock,  but  only  upon  the  fand ;  and 
great  will  be  the 'fall  thereof* 

BUT  I  mult  be  a  little  more  particular 
ftill,in  this  account  of  the  chri  Irian  temper 
and  character,  as  it  refpects  God,  our  Sa 
viour,  our  neighbour,  our  fclvcs. 

THE  fincere  Chriftian  has  an  undif- 
fembled  love  and  veneration  for  God,  as 
the  beft  and  greateft,  and  moft  glorious 
of  Beings.  He  heartily  refpeds  and  ho 
nors  Him  ;  is  thankful  for  His  mercies  ; 
trufts  and  hopes  in  Him  ;  and  prizes  His 
favour  above  all  things.  Hence  it  is  to 
him  as  his  meat  and  his  drink  to  do  the 
\vill  of  his  Father,  who  is  in  heaven.  He 
is  patient  under  adverfity,  as  being  Cent 
or  permitted  by  Him  for  wife  and  good 
ends.  In  profperity,  he  confides  not  in 
the  uncertain  things  of  this  world  ;  but  in 
the  living  God,  'who  giveth  him  all  things 
richly  to  enjoy.  He  is  truly  grateful  to 

Him, 


Evangelical  Obedience.  341 

Hiip,  as  the  original  author  and  beftoiv-  SERM. 
er  of  every  thing  good  and  defrreable, 
whether  pertaining  to  life  or  godlinefs. 
He  is  heartily  forry  and  penitent  for  his 
fins  ;  confeflmg  them,  from  time  to  time, 
with  humility  and  a  contrite  heart  ;  pray 
ing  for  the  forgivenefs  of  them,  in  the 
fpirit  of  the  ^Publican  ;  and  imploring  the 
divine  affiftance,  that  he  may  walk  more 
as  becomes  a  child  of  God  for  the  future, 
and  be  kept  by  his  power  thro*  faith  unto  fal- 
nation.  To  which  end,  he  does  not  only 
pray,  but  alfo  ivatch  ;  and  is  diligent  in 
the  improvement  of  all  the  means  which 
God  has  appointed,  in  order  thereto  ; 
thinking  it  great  prefumption  and  impiety 
to  truft  in  God  for  falvatioii,  in  any  other 

ray  than  that  which  He  has  ordained. 
THE  truedifciple  of  Chriflr,  loves  Him 
alfo  in  fincerity  ;  and  heartily  efteems  and 
honors  him,  as  being  the  image  of  the  in- 
vijible  God,  the  brightness  of  his  glory,  the 
exprefs  image  of  Ins  pcrfon.     He  confiders 
him  as  the  great  AmbafTador  and  Prince 
of  peace,  whom  God  lent  into  this  apof- 
tate,  guilty  world,  to  fave  imners  ;  to  lave 
that,  which  was  loft.     This   he  accounts 
a  faithful  faying,  and  worthy  of  all  acceptation  > 
as  good  tidings  of  great  joy  to  all  people.     He 
loves   and  honors  this  great  Minifter  of 
heaven,  as  One  who  has  fliown  the  moft 
2  3  amazing 


342  On  tie  Extent  of 

SERM.  amazing  kindnefs   and  condefcention  to 
X-       guilty  men,    in  becoming  incarnate  ;  in 
undergoing  poverty  and  reproach,    and 
enduring  the  contradiction  of jinners   againft 
hhn/e!f;  in  pouring  out  his  foul  unto  death, 
and  bearing  our  fins  in  his  own  body  on  the 
tree,     The  true  difciple   of  Chrift  cannot 
think  of  thefe  things,  without  being  filled 
with  plea  (ing  admiration,  with  holy  gra 
titude,  love  and  joy,     And  having  a  fixed 
belief  of  their  truth,  and  a  thorough  fenfe 
of   them  upon  his  heart,    he  accordingly 
repofes  his  trult  in  Chrift  for  faivation,  in 
fubofdinatidn  to  the  Father,  who  fent  him 
on  this  gracious  errand.     He  willingly  re- 
Figns  himfelf  into  the  hands    of  his  great 
Redeemer,  in   full  confidence   that  'he  is 
able  tofave  them  unto  the  iiitcrmoft,  who  come 
unto  God  by  him  ;  and  that  he  is  faithful  to 
keep  that  tuhich  is  committed  to  him.     And 
knowing  that  God  has  exalted  him,  that 
he  might  be  a  Trince,  as  well  as  a  Saviour , 
he  conflders  him  as  his  Lord  and  Sove 
reign,  whom  he  is  bound  to  obey  ;    and 
accordingly  fubmits  to  be  governed  by  his 
Jawrs.     Without  this  he  knows  that  Chrift 
can  profit  him  nothing.     However  this  is 
not  the  only  motive  of  his  obedience  : 
Love  and  gratitude  to  One,  who  has  laid 
him  under  fuoh  mighty  obligations,  are  a 
ftrong  incenuve  thereto  -f  and  lie  is  fenfr- 

Wo 


Evangelical  Obedience.  343 

ble.he  can  never  live  enough  to  Him,  who  SERM. 
has  died  for  him.  From  thefe  and  fuch-  X. 
like  confederations,  the  -iincere  Chriitian 
chearfully  conforais  hiinielf  to  the  com 
mandments  of  his  Redeemer  ;  often  cal 
ling  to  mind  the  time  when  the  heavens 
which  have  received  him,  fhall  again  re 
veal  him  with  his  mighty  angels,  in  the 
glory  of  the  Father  ;  to  Be  admired  in  all 
them  that  believe  ;  and  to  render  to  the  ir 
reclaimable  workers  of  iniquity,  accord 
ing  to  their  doings  :  The  contemplation 
of  which  finaLfeene,'  and  great  decifive 
"day,  when  the  myften  of  God  fiall  be  fini- 
Jhed,  fills  him  with  facred  awe,  mixed  with 
holy  hope  and  joy  ;  all  confpiring  to 
make  him  diligent  that  he  may  be  found 
of  his  Judge  in  peace,  without  f$ot  and 
blamslefs. 

CHRISTIAN  obedience  may  alfo  be 
confidered  with  particular  reference  ta 
our  fellow-men.  A  chriftian  looks  upon 
all  men  as  his  brethren  by  nature  ;  as  the 
offspring  of  the  fame  God,  the  common 
Father  of  all.  He  accordingly  bears  a 
hearty  good  will  and  benevolence  to  all  ; 
efpecially  when  he  refle&s,  that  Chrift  fa 
loved  them^  as  to  give  his  life  a  ranfemfor 
all.  This  extenfive  charity  makes  him 
bear  a  part  both  in  the  joys  and  forrows 
af  others ;  He  is  not  an  indifferent,  uncon- 
Z  4  ccrned 


344  OK  ^e  Extent  of 

SERM.  cerned  fpe&ator  of  the  woes  and  calami- 
X.  ties  that  befall  his  fellow-mortals  ;  or  like 
the  rock  on  the  fea-fhore,  which  proudly 
looks  down  on  the  fhip wreck  at  its  foot, 
without  a  groan,  or  fympathizing  tear. 
No  !  He  feels  for  all ;  'weeping  -with  them 
that  weep,  and  rejoicing  •with  them  that  J<* 
rejoice.  As  he  has  opportunity,  he  Joes 
good  to  all  men  ;  but  effect  ally  to  them  that 
are  of  the  houfhold  of  faith.  He  is  fincerely 
defirous  of  a&ing  fuch  a  part  upon  the 
jftage  of  life,  aa  may  render  him  fervice- 
able  to  the  world,  whatever  ftation  pro 
vidence  has  affigned  him  ;  —  ferviceable, 
more  particularly,  to  thofe,  with  whom 
he  has  any  fpecial  connexion  or  inter- 
courfe.  He  therefore  proceeds,  accord 
ing  to  his  capacity,  in  all  the  tranfaftions 
of  civil  and  ibcial  life,  by  the  rules  of  juf- 
tice,  charity  and  prudence.  Is  he  a  civil 
ruler?  The  apoftle's  defcription  is  exem 
plified  in  him  ; — >He  is  the  minifter  of  God 
jor  good  ;  a  terror  to  evil  doers,  and  a  praife 
to  them  that  do  'well.  Is  he  a  private  fub- 
je£t  ?  He  is  a  quiet  and  peaceable  one ; 
being  fubjefl  for  conference  fake,  and  giving 
honor,  to  'whom  honor  is  due ;  fear,  to  'whom 
fear ;  tribute,  to  whom  tribute.  *  Is  he  a  pa 
rent  ?  He  is  a  kind  and  tender  one  ;  and 
endeavours  to  promote  both  the  prefent 
and  future  welfare  of  his  offspring.  Is  he 

' 


Evangelical  Obedience. 

a  child?  He  honors  his  parents  In  the  Lord, 
knowing  that  this  is  right.  Is  he  a  mailer  ?  X. 
He  is  a  juft  and  reafonable  one,  retnem- 
bring  that  he  allb  has  a  mafler  in  heaven. 
Is  he  a  fervant  ?  He  is  faithful  and  diligent, 
with  good  will  doing  fervice  ;  knowing 
that  TV  hat  good  thing  Jeever  a  man  doth,  the 
fame  bejball  receive  of  the  Lord,  whether  he 
be  bond  or  free.  The  true  chriftian  is  juft 
to  all  men,  rendering  to  all  their  dues  :  He 
is  obliging  to  his  friends,  grateful  to  his 
benefactors,  placable  to  his  enemies,  com- 
paffionate  to  the  poor  and  afflicted,  fmcere 
in  his  promifes,  faithful  in  the  perfor 
mance  ;  more  difpofed  to  cover,  with  the 
mantle  of  charity,  the  faults  and  follies  of 
his  neighbours,  than  wantonly  to  expofe 
them.  He  does  not  judge,  and  condemn, 
and  fet  at  naught  his  brother,  merely  be- 
caufe  he  is  of  a  different  perfwaiion  in  re 
ligious  matters ;  this  common  practice  be 
ing  as  contrary  to  the  fpirit  and  genius^ 
and  to  the  exprefs  precepts  of  the  gofpel, 
as  either  dritnkennefs  or  ftealing,  adultery  or 
profane  fwearing.  In  fine  here  ;  the  real 
Chriftian  loves  his  neighbour  as  himfelf; 
and  from  this  principle,  does  unto  all  men 
ivhatfoever  he  would  that  they  fiould  do  unto 
him.  By  this  grand,  comprehenfive  max 
im,  he  regulates  all  his  focial  behaviour  ; 
even  in -thole  cafes  where  exprefs,  pofitive 

precepts 


346  On  tie  Extent  of 

SERM.  precepts  are  wanting,    as  well  as  thqfe 
X.      where  they  take  place. 

LASTLY  :  Chriftian  obedience  may  b'e 
confldered  with  relation  to  a  man's  felfV 
And  if  we  coniider  it  in  this  light,  the 
true  difciple  of  Chrift  keeps  under  his  bo 
dy,  and  brings  it  into  fubje&ion  :  Or  in, 
the  language  of  St.  T'aul  in  another  place, 
He,  thro*  thtfpirit,  mortifies  the  deeds  of  the 
body.  The  rational  and  fpiritual  part  in 
him  (  which  is  king  by  divide  right,  in  the 
ceconomy  and  conftitution  of  man  )  bears 
fway  over  animal  nature,  reftraining  the 
fubjeft-paffions,  and  giving  law  to  them. 
No  fin  reigns  in  his  mortal  body,  fo  that 
he  obeys  it  in  the  lufts  thereof.  He  is  nei 
ther  a  gluttonous  man,  nor  a  wine-bibber, 
nor  an  unclean  perfon  ;  but  is  fober  and 
temperate  in  all  things,  as  one  that  ftrives 
for  the  maftery*  He  poffefTeth  his  body 
in  /anftification  and  honor  f,  as  the  temple  of 
pCor6.ic)  the  Holy  Ghoft  J,  and  the  habitation  of  God 
•Epb.z.22  thro  the  Spirit  *. 

THUS  I  have  confidered  the  extent  of 
evangelical  obedience  ;  and  given  you  a 
fhort  defcription  of  it,  as  it  is  found  in  the 
hearts  and  lives  of  good  men.  It  is,  in 
deed,  only  the  out-lines,  and  fome  of  the 
moft  ftrong  and  diftinguifhing  features  of 
the  ne^v  man,  which  I  have  drawn  :  There 
is  not  dine  to  fill  up  and  imifh  the  pi&ure. 

Some 


Evangelical  Obedience.  34.7 

Some  perfpns  would,  probably,  have  been  SERAI.- 
better  pleafed,  if  I    had   talked  more  of 
high  flights,  and  raptures,  and  extafies,  and  ' 
lei's  about  the  morality  of  the  chriftian  cha- 
rafter.     But  fuch  things,  in    this  kind  of 
painting,   I  mud  confefs,  appear  to  me  to 
to  be  no  better  than  vain  ornaments,   and 
ftmtrijhtf,  and  a  gaudy  drapery  ;  which  ra 
ther  obfcure,  than  heighten  and  improve, 
the   beauties  of  a  piece.     The  chriftian 
character  is  fo  amiablfe  in  itfelf,    without 
any  thing  of  this  fort,  that  it  ftands  in  no 
need  thereof  to  recommend  it  to  thofe, 
who  have  a  true  and  juft  tafte.      It  is  not 
every  chriftian  that  is  caught  up  withSaint 
Tan!,  into  the  third  heaven,  and  hears  un- 
fpeakable  words,  and  has  a  multitude  of  re* 
relations  given  to  him  :    And  many  that 
only  fancy  this  is  the  cafe  with  them,  are 
lifted  up  above   meafure  ;  thinking   them- 
telvzsfofpiritualj  that  they  have  no  need 
to  be  moral.     In  fhort,  to  fpeak  of  things 
of  this  nature,  I  mean  of  thefe  flights  and 
raptures,  as  common  to  fincere  chriftians, 
and  the  evidences  of  a  good  eftate,  (as 
many  do)  has  a  direct  tendency  to  miilead 
and  beguile  people  ;    but  none  at  all,  to 
edify  them,  or  make  them  ivlfe  tofahation. 
For  which  reafon  I  have  chofen  to  con 
fine  myfelf  within  the  limits  of  ftri6V,fober 
truth,  in  fpeakihg  upon  this  important 

point. 


348  On  the  Ex  tent  of 

SERM.  point.    Nor  can  I  think  that  any  man  has 
X.      a  right,  according  to  the  dodrine  of  the 
'  gofpel,to  look  upon  himfelf  as  a  favourite 
of  heaven,  and  an  heir  of  thepromifes,the 
temper  of  whofe  mind,  and  whole   out 
ward  behaviour,  does  not  in  general  cor- 
refpond  to  the  account  given  above.     In 
deed  that  kingdom  of  God  which  is  -with 
in  us,confifting  in  righteoufnefs  and  peace 
and  joy  in  the  Holy  Ghoft,  is,  in  fome  rc- 
ipefts,  like  His  external  and  vifible  king* 
clom  :  It  is,   as    a  grain    of  muflard  feed, 
(  which  is  the  leajf  of  all)  when  it  firft 
takes  root  in  the  heart  :  but  it  afterwards 
becometh  a  tree,  fhooting  its  branches  to 
heaven  ;  and,being  watered  with  the  dew 
thereof,  and  warmed  by  the  influences  of 
Him,  who  is  a  Sun  as  well  as  Shield,  it 
beareth  more  than  twelve  manner  of  fruit, 
grateful  to    God    and   man.      Hence  it 
comes  to  pafs,that  all  truly  good  men  may 
not  be  able  to  fee,  with  equal  clearnefs, 
the  evidence  of  their  being  fuch  ;  becaufe 
this  mufl  depend,  in  a  great  meafure,  up 
on  the  progrefs  they  have  made  in  good- 
nefs  and  holinefs.     However  the  new-born 
babe,   as  well  as  the  full-grown  man,  in 
Ckrift  Jefus,  has  all  the  features  and  mem 
bers  of  a  chi Id  of  God  :  Tho'  I  have  been 
fpeaking  of  the  chriftian  temper  and  cha- 
ra&er  in  general,  without  defending  to 

any 


&v angelical  Obedience.  349 

any  fuch  niceties  ;  which  Teem  to  be'un-  SERM. 
profitable, 'and  therefore  needlefs. 

I  H  A  v  E  been  laying  before  you,  my  ' 
Brethren,  that  law  of  liberty^  which  is  the 
rule  of  your  obedience,  and  by  which  you 
are  to  be  judged  hereafter  :  I  have  been 
holding  up  to  you  that  facred  mirrour, 
which  I  mentioned  to  you  in  the  begin 
ning  of  this  difcourfe,  in  order  to  your 
feeing  and  knowing  yourfelves.  Have 
you  looked  into  it  ;  and  beheld  the  true 
features  and  complexion  of  your  fouls  ? 
your  moral  and  religious  characters  ?  If 
you  have,  differ  me  to  be  fo  officious  as 
to  afk  you,  What  manner  of  men  you  are  ? 
Do  you  find  the  chriftian  temper  within 
you,  fo  that  you  can  reafonable  look 
upon  yourfelves  as  being  in  a  ftate  of  fa 
vour  with  God  ;  and  rejoice  in  hope  of 
His  glory  ?  Do  your  confciences  bear  you 
witnefs,  that  your  hearts  are  upright  to 
wards  God  ?  and  that  you  come  up  to  the 
character  of  thofe  who  are  doers  of  the 
word  ?  to  the*  char-after  of  Ch rift's  faithful 
difciples  ?  Has  the  gofpel  had  its  proper 
influence  upon  your  hearts,fo  that  you  do 
not  only  fecm  to  be  religious,  but  are 
really  and  internally  fo  ?  Do  you  perform 
the  various  duties  required  of  you,  as  well 
as  abftain  from  thofe  fins  which  God  has 
forbidden  ?  Do  you  pay  a  due  regard  vboth 


35P  On  tke  Extent  of 

SfiRM.  to  the  moral and  the  inftituted "part  of  chri* 
X.      ftianity ;  walking   in   all  the   ordinances 
and  commandments  of  the  gofpel  ? — thofe 
which  you  yourfelves  cannot  but  acknow 
ledge  to  be  fuch  ;  and  obligatory   upon 
you  ?  Do  you  love  God  above  all  things, 
efteeming  his  favour  as  life,  and  his  lov- 
ing-kindnefs  as  better  than  lifel  Is  your  trea- 
fure  and  your  heart  in  heaven,  whither  the 
fore-runner  is  for  us  entered,   even    Jefus  ? 
Do  you  fincerely  love  and  honor  y our  Re 
deemer  ?  Do  you  love  your  neighbour  as 
your  felves  ?  Are  you  juft  to  all  men  ?  for 
giving?  kind?  charitable  according  to  your 
6wn  capacity,   and  the   neceffities   of  o- 
thers  ?  Do  you  honor  your  fuperiors  ?  Are 
you   condefcending  to   your  inferiours  ? 
Do  you  rejoice   in   the  profperity,   and 
inourn   in  the   adverfity,  of  others  ?  Do 
you  obferve  all  the  known  laws  of  fobrie- 
ty  and  temperance,  mortifying  your  members 
'which  are  upon  the  earth  ?    cherifhing  and 
cultivating  your  rational,  intellectual  part, 
dnd  walking  in  the  fpirit  ?  In  fine,  are  your 
wills  fubdued  to  the  divine  authority  ;  fo 
that  you  make  the  known  laws  of  the  gof 
pel  the  rule  of  your  conduit  ip.  every  re- 
fpeft  ?— "  As  many  as  walk  according  to 
"  this  rule,  peace  be  on  them,  and  mer- 
sy,  aiid  upon  the  Ifrael  of  God  !"—- * 
f!  IF  you  can   anfwer  thefe   important 

questions 


Evangelical  Obedience.  351 

s  in  the  affirmative,  you  have  no  SERM, 
reafon  to  doubt  but  that  you  are  the  chil-  X. 
dren  of  God  ;  and  if  children,  then  heirs, 
heirs  of  God,  and  joint-heirs  with  Jefus 
Chrift,  to  an  inheritance  incorruptible  and  un- 
defiled,  and  that  fadeth  not  away — If  you 
cannot  ;  you  have  certainly  no  ground  to 
think  yourfelves  Chrift's  true  difciples, 
fuch  as  he  will  own  hereafter,  when  he 
ihall  be  revealed  from  heaven.  If  there 
is  any  one  known  commandment  which 
you  habitually  violate,  you  have  no  lot  nor 
portion  in  this  matter.  And  if  any  fhould 
think  fuch  doftrine  as  this,  harflj  and  ft* 
vere  ;  and  that,  according  hereto,  by 
far  the  greater  part  of  the  chriftian  world 
muft  be  condemned  ;  I  (hall  only  anfwer, 
that  you  are  not  to  blame  me  for  this  :  I 
had  no  hand  in  making  the  terms,  upon 
which  God  offers  eternal  life  to  his  fmful 
creatures  :  I  was  not  his  counfeller ;  but 
only  declare  to  you,  as  plainly  as  I  can, 
what  thefe  terms  really  are — 

BUT  however  rigorous  this  doftrine 
may  feem  to  men  that  are  wedded  to  this 
world  ;  that  are  immerfed  in  fenfuality 
and  vice,  inftead  of  being  purified  in  the 
fountain  opened  to  wafh  in,  therefrom  •  I 
doubt  not,  but  fome  of  my  hearers  judge 
otherwife  ;  and  can  truly  fay,  that  both 
their  inward  temper,  and  external  condud:* 

correfpond 


On  the  Extent  of 

SERM.  correfpond  to  the  reprefentation  given  a- 
bove,  of  evangelical  obedience.     Happy, 
thrice  happy,  are  all  fuch  !  They  may  be 
aflured,  that  their  tranjgrejftons  are  forgiven, 
and  their  fins  covered  ;  that  they  are  jttfti- 
fed  from  all  things  ;    that  there  is  no  con 
demnation  belonging  to  them  ;   that  they  are 
the  friends  of  the  great,  the  eternal  God  ; 
that  they  are  intitled  to  his  favour  in  life, 
in  death,  thro'out  eternity ;  and  that  when 
He,  who  once  died  for  them,    and  unto 
whom  they  now  live  by  faith,  fhall  appear 
the  fecond  time  'without  fin,    they  flail  aljo 
appear  iv/th  him  in  glory  !    "  For  he  is 
faithful  that  promifed. " — • 

THERE  are,  probably,  other  Perfons, 
who  are  in  doubt  whether  they  come  up 
to  the  character  of  chriftians,  or  not. 
And  it  is  certainly  incumbent  upon  all 
fuch,  to  be"  impartial  in  the  examination 
of  their  own  hearts  ;  and  to  grow  better 
than  they  are  at  prefent,  that  fo  thefe 
doubts  may  be  removed.  Poflibly  they 
may  be  truly  good  and  pious,  notwith- 
ftanding  their  fufpicions  concerning  them- 
felves  :  It  is  alfo  poffible  that  their  fufpi 
cions  are  but  too  ivell  grounded  ;  and  that 
they  are,  at  leaft,  as  bad  as  they  fear  they 
are.  ,.Bjjf  Be  their  real  ftate  and  character 
what  it  will,  it  will  certainly  be  no  difad* 
vantage  to 'them,  to  endeavour  to.  know 

what? 


Evangelical  Obedience.  353 


\vhat  it  is  ;  and  to  make  their  calling 
eJeSion  fine.  To  be  in  doubt,  in  fo  inte- 
roiling  and  important  a  point,  muft  needs 
occafion  great  difquietitde  in  the  breaft  of 
every  good  man  ;  but  it  may  be  of  fatal 
confequence  for  the  vicious  to  come  to  a 
ivrong  determination  as  to  themfelves  : 
And  this  is  what  they  are  in  danger  of, 
by  reafon  of  that  partiality,  which  is  fo 
natural  to  us  all  ;  and  to  which  vicious 
men  are  peculiarly  fubjech 

Bu  T  not  withftanding  felf-condemnation 
is  fo  irkfome  and  difagreable  ;  yet  it  is  to 
be  feared  that  fome  cannot  avoid  it  ;  the 
conviction  of  their  wickednefs  being  too 
full  and  ftrong  upon  their  minds  to  be  re- 
ilfted,  or  evaded.  Would  to  God  there 
were  none,  whofe  whole  temper  and  cha 
racter  in  general,  is  fo  direftly  and  fla 
grantly  the  reverie  of  the  chriflian,  as  ab- 
folutely  to  take  away  from  them  the  pow 
er  of  doubting  in  the  prefent  cafe  !  Can  he 
who  neither  fears  God,  nor  regards  man  ? 
Can  the  profane  fwearer  and  blafphemer  ? 
Can  the  thief  ?  Can  the  liar  ?  Can  the  re- 
viler  of  his  brethren  ?  Can  the  drunkard  I 
the  adulterer  ?  the  whoremonger  ?  —  Can 
a  perfon  who  knows  that  either  of  thefe 
characters  belongs  to  him,  make  it  a 
queftion,  whether'he  is  a  chriftian,  or  not  I 
whether  he  is  intitled  to  the  great  and 
A  .$  precious 


354  On  the  Extent  of 

SERM.    precious  promifes  of  the  gofpel  !  whether 
he  is  a  fon  and  heir  of  God,    and  a  joint 
heir  with  Chrift,   to  the  heavenly  inheri 
tance  I  No  :  it  is  impoffible,  if  he  looks  into 
the  perfeB  law  of  liberty ;  and  into  his  own 
heart,  at  the  fame  time  :,  He  will  find  his 
fin  'written  with  a  pen  of  iron,    and  ivltb  the 
print  of  a  diamond,  and  graven  upon  the  table 
•\Jer.\j.\  of  his  heart,  f     He  rinift  know,  that  he  i 
not  of  God  ;    but  of  his  father  the  devl 
$7^-8.44  whofe  lufls  he  does.  |    I  will  not,  indeed, 
prefume  to  fay,  that  there  are  any  perfons 
of  fuch  a  flagitious  character    in   this  af- 
fembly  :  (  For  I  would  not  bring  a  railing 
accufatlon  even  againft  the  devil,    tho'  I 
were  contending  with   him,    as  Michael 
"'9*  did,  about  the  body  of  Mofes  ;  §  much  lefs 
would  I  bring  fuch  an  accufation  againft 
my  brethren :)  However,  One  may  venture 
to  fay, without  giving  juft  caufe  of  offence, 
that  there  is  feldom   fuch  a  number  of 
people  together,  in  any  part  ofChriftendom9 
where  there  are  not  more  than  one,  or  t%uof, 
or  ten  perfons,  to  whom  no  better  a  cha- 
rifter   belongs' — .What  the    natural    pre- 
fnmption  is,  therefore,  in  the  prcfent  ftate 
of  the  wv-M,  You  are  as  able  to  judge  as 

I The  matter  is  refered,    as.  in  the 

prefence  of  Him,  who  is  acquainted rivlth 
all  our  'ways,  to  every  man's  own  breaft 
and  confcience, 

ALL 


Evangelical  Obedience.  355 

ALL  revealed  religion  is  an  appeal  to  SERM. 
the  reafon  and  conferences  of  men  ;  to  the 
law  originally  written,  by  the  finger  of 
God,  upon  the  flefhly  tables  of  our  hearts. 
Chriftianity,  the  ivord  which  you  hear, 
and  ought  to  receive  luith  meeknefs,  is  a 
flip  or  cyon  brought  from  heaven  to  earth, 
to  be  ingrafted  upon  the  natural,  ivild  olive- 
tree  ;  that  fo  you  might  bring  forth  fruit 
unto  God.  But  if  you  will  perverfely  tear 
out  this  cyon  ;  if  you  will  not  fuffer  it  to 
grow  ;  if  you  will  not  give  in  to  the  dic 
tates  of  your  own  hearts  and  confciences, 
but  will  thwart  and  contradict  them,  (as 
people  often  do)  what  remedy  can  be 
•found  !• — >Tbo  one  arofe  from  the  dead,  you 
would  not  give  heed  to  him  ! — Let  every 
one  who  hears  me,  be  admonifhed,  there 
fore,  not  to  rejecT:  Mofes  and  the  Trophets^ 
Chrift  and  the  apoftles.  I  warn  you,  in 
the  name  of  that  God,  who  has  given  you 
your  reafon  and  moral  fenfe  of  things,  to 
reverence  your  felves  ;  and  not  to  put  your 
reafon  and  confcience  to  {Hence,  as  you 
value  the  fahation  of  your  fouls.  O  Man'! 
God  is  greater  than  thy  heart,  and  knoweth  all 
things.  Thinkeft  thou,  then,  that  thou 
Ihalt  efcape  his  righteous  judgment,  when 
thou  condemneft  thyfelf ;  and  canft  not 
avoid  doing  fo  ?  I  will  not  appeal  even 
unto  CV/ar,  in  this  interefting  caufe  ;  but 
A  a  *  to 


356  On  the  Extent  of 

SERM.  toyourfehes.  Under  a  perfectly  right  and 
good  adminiftration  of  things,  all  depends 
upon  a  right  temper  of  mind  ;  upon  honef- 
ty  and  uprightnefs  of  foul.  Therefore  if 
thou  halt  not  this  temper,  thy  foul  is  loft  1 
Heaven  is  fliut  againft  thee,  whofoever 
thou  art,that  perfiiteft  in  rebellion  againit 
thy  God,  thy  Redeemer,  tby/e!f.  Turn  then, 
at  God's  reproof  ;  at  thy  Saviour's  reproof; 
at  thine  o\\  11  reproof;  at  the  reproof  of  thine 
(nun  conference  ;  for  to  this  I  make  my  ap 
peal.  Do  you  not  know  that  you  are  Jin*, 
ners  ?  Fly,  then,/c>r  refuge  to  lay  hold  upon 
the  hope  Jet  before  jou  ;  that  fo  you  may 
have  that  ftrong  confutation,  which  refults 
from  the  gofpel,  to  them  that  bold  both 
faith  and  a  good  conjcicnce,  inliead  of  holding 
the  truth  in  unrighteoujnejs.  And  Behold  ! 
that  God,  whofe  righteous  laws  you  have 
fo  often  broken,  is  gracious  and  merciful ; 
not  'willing  that  you  Jlmild  periflj*  If  you 
humbly  confefs  and  forfake  your  fins,  He 
will,  forgive  your  fins,  and  cleanfe  you 
from  all  unrighteoufnefs,even  in  the  foun 
tain  that  was  opened,  by  the  Roman  fpear, 
in  thy  Redeemer's  fide  :  For  the  blood  of 
Cbrift  cleanfeth  from  all  fin.  Behold  !  He 
who  once  bare  your  fins  in  his  own  body 
on  the  tree,  and  is  fince  "  paiTed  into  the 
heavens,  Jefus  the  Son  of  God,  "  is  a  mer- 
vfol  ML&  faithful  high  prieft,ia  things  per 
taining 


Evangelical  Obedience* 

taining  to  God  ;  and  thofe  that  come  un-  SERM 
to  him,  he  will  in  no  wile  call  out.     Be-      X. 
hold  !  that  bleflcd  Spirit  of  prwiifc,  of  dif- 
cipline  and  comfort,  -which  you  have   fo 
often  grieved  and  quenched,  and  driven 
away  from  you,  is  ready  to  return,  to  reft 
upon  you,  to  take  up  his  abode  in  your 
hearts  ;  and  to  Jealytii  to  the  day  of  redemp 
tion.     Behold  !  "  there  is  joy  in  heaven  o-' 
ver   one  firmer  that  rcpcnteth  !"• — But  if 
neither   the  feverity  of  the  law,  nor  the 
grace  of  the  gofpc4  ;   if  neither  the  fear  of 
hell,  nor  the  hopes  of  heaven  ;  if  neither 
the  terrors  of  divine  and  merited  wrath, 
nor  the  endearments  of  divine  unmerited 
love  ;  if  neither  of  thefe  things,  nor  all  of 
them  in  conjunction,  can  bring  down,  can 
foften  and  diffolve   thy   flony  heart ;    if 
thou  art  thus  abandoned,  thus  Irreclaim 
able  ;  if  thou  hadft  rather  caufe  exultation 
and  triumph   in  hell,  amongft   the  angels 
of  darknefs,  than  rejoicing  in  heaven,   a- 
mongft  the   angels  of  light  ;    take  then, 
thine  own  courfe,  and  fee  what  the  end 
of  thefe  things  will  be — ."the  end  of  them, 
who  obey  not  the  gofpcl  of  God.  "  *   In 
vain  do  you  hope  for  mercy  upon  other 
terms  than  thofe, which  the  God  of  mercy 
and  of  truth  has  marked  out  to  you  :  In 
vain  has  He  manifefled  fo  much  love  and 
compaffion  to  you  :  In  vain  has  He  given 
A  a   3  his 


3  5  S  On  the  Extent  of 

his  own  dear  Son  to  be  the  Saviour  of  the 
world  :  In  vain  was  a  body  prepared Tor  hi; 
in  the  divine  counfel,  before   the  founda 
tions  of  the  world  were  laid  :  In  vain  was 
he  made  manifeft  in  the  flelh,  in  thc////- 
iiefs  of  time :    In  vain    was    that   body 
hung,    and  broken,  and   pierced  on  the 
crofs,  the  fun,    in  the  mean  time,   hiding 
his  face,  the  vail  of  the  temple  being  rent 
in  twain,  the   earth  quaking,  the    rocks 
rending,    the  graves   opening,   the   dead 
•Luke  11.  Ailing  :  #  In  vain  was  "  the  blood  of  the 
Math.  27.  everlafting    covenant  '     poured   out    for 
^ i,  52.  you  :  In  vain  has  God  railed  his  Son  from 
the  dead,  and   given  him  glory,  that   he 
might  be  a  Prince  and  a  Saviour  :  In  vain 
is  the  forgivenefs  of  iins  that  are  pail,  thro* 
the  forbearance  of  God,  preached   to  you 
in  his  naifte  :    In  vain  is  all  this  done,  if 
you  will  not  accept  of  eternal  life,  upon 
thofe  gracious  terms  on  which  the  gofpei 
offers  it  to  you  :  And  if  you  believe  it  can 
be  obtained  upon  any  other,  than  thofe  of 
being  doers  of  the  word,  you  deceive  your- 
civnjefoes,  and    YOUR    FAITH   is    ALSO 
VAIN  !  Remember  that  divine  admonition, 
• — "  Becaufe  I  have  called,  and  ye  refufed, 
"  I  have  ftretched  out  my  hand,    and  no 
"  man  regarded  :    But  ye    have  fet    at 
"  nought  all  my  counfel,and  would  none 
"  of  my  reproof;  I  alfo  will  laugh  at  your 

"  calamity, 


Evangelical  Obedience.  359 


•'  calamity,  I  will  mock  when  your  fear  SERM. 
cometh  ;  when  your  fear  cometh   as      X. 
defolation,  and  your  cieftruftion  cometh  '—-NT— ' 
as  a  whirlwind  ;  when  diftrefs  and  an- 
"  guifh    cometh  upon  you.     Then  fhall 
"  they  call  upon  me,  but  I  will  not  an- 
"  fwer  ;  they  fhall  feek  me  early,  but  they 
"  fhall  not  find  me  :  For  that  they  hated 
"  knowledge,  and  did  not  CHOOSE    the 
V  fear  of  the  Lord.- — Therefore  fhall  they 
'  eat  of  the  fruit  of  their  own  way,  and 

'  be  filled  wth  their  own  devices."  §  $prff-  '• 

24-31. 


A  a  4  SERMON 


360 


SERMON     XL 


On  the  Deceitfulnefs  of  the  Heart, 
and  GOD's  per  fed  Knowledge 
thereof. 


"  v 


JEREMIAH  XVII.  9,  10. 

heart  is  deceitful  above  all  things,  and 
dcfperately  ivicked  ;  -who  can  know  it  ? 
I  "THE  LORD  Jearch  the  heart,  I  try 
the  reins,  even  to  give  every  man  accord 
ing  to  his  ways,  and  according  to  the  fruit 
cf  his  doings. 

o      M    rlP*HERE  are  three  things  to  be  confi- 
JL     dered  in  the  fubjeft  before  us  : 

FIRST,  What  is  implied  in  this  •  afler- 
tion,  That  the  heart  is  deceitful  above  all 
things,  and  defperately  wicked  •  fo  that  it  is 
extremely  difficult^  if  not  impoffible,  ex- 
adlv  to  know  it  ? 

SECONDLY,  What  is  to  be  underftood 
by  Gvtfsfe  arch  ing  the  heart,  and  trying  the 
reins. 

THIRDLY, 


On  the  Deceitfulnefs  of  the  Heart^  &c.     361 

THIRDLY,    The  end  hereof,  namely >  SERM. 
That  He  may  give  every  man  according  to      XI. 
his  ivayS)  and  according  to    the  fruit  of  his 
doings. 

THESE  things  comprehend  the  whole 
fubject,  which  is  to  employ  our  thougljfs 
at  this  time  :  And,  being  confidered,  they 
will  lead  us  to  fome  practical  reflexions 
of  the  moft  important  and  interefling  na 
ture. 

•FIRST,  Let  us  confider,  what  is  im 
plied  in  this  aflertion,  That  the  heart  is 
deceitful  above  all  things,  and  defperately 
ivlcl.e  I ;  fo  that  it  is  extremely  difficult, 
if  not  impoffible,  exactly  to  kno-w  it. 

THE  heart  of  man,  in  the  moral,  fcrip- 
tural  and  theological  fenfe,  intends  the 
mind,  of  foul  ;  that  living,  aftive  prin 
ciple  within  us,  which  thinks,  choofes, 
determines  ;  and  which  is,  properly  fpeak- 
ing,  the  agent  in  all  we  do,  whether  good 
or  bad,  the  body  being  only  its  inftru- 
ment  ;  intirely  paffive,  and  therefore  not, 
in  ftricl  propriety,  the  fubjeft  of  any 
moral  or  religious  qualities  whatever. 
So  that  to  fay  the  hearts  of  men  are  de 
ceitful  and  wicked,  and  to  fay  that  men 
are  fo  themfelves,  amounts  to  the  fame 
thing  at  laft.  And  accordingly,  in  com 
mon  difcourfe,  when  we  fpeak  of  a  wick 
ed  and  good,  a  deceitful  and  honeft  heart, 

afcribing 


•362  On  the  Deceitfulnefs 

SERM.  afcribing  one  to  one  man,  and  the  other  to 
XL      another  ;   we  intend  hereby  to  diftinguiih 
betwixt  the  real  characters  of  men,  confi- 
dered  in  a  religious  or  moral  view  ;    and 
to  give  to  them  refpectively,  that  which 
belongs  to  them  :  This  is  what  we  defign, 
in  this  manner  of  fpeaking,  however  un- 
juftifiable  it  may  be,  to  make  fo  free  with 
our  neighbours  characters,  as  we  often  do. 
FROM  the  foregoing  obfervation,  it  is 
evident  that  wrhen  it  is.  faid,  that  the*heart 
•'is  deceitful,    &c.  it  cannot  be  intended, 
that  the  hearts  of  all  men  are  fo  :  For  this 
would  be,   in  effeft,    to  fay  that  all  men 
are  deceitful  above  all  things,   and  defpe- 
rately  -wicked.     To  fay  which,  in  abfolute 
terms,   and  without  limitation,   would  in 
faft  be,    to  take   away  that  diflinclion 
which  we  always  make  betwixt  the  cha- 
rafters  of  men,   faying  that  thefe  are  up 
right  and  good,  but  thofe  falfe  and  wick 
ed  :    Which  diftin&ion  betwixt  men,  is 
alfo  conftantly  fuppofed,  taken  for  grant 
ed,  and  afferted,  in  the  holy  fcriptures. 
Can  he  be  a  good  and  upright  man,  whofe 
heart  is  deceitful  above  ail  things,    and 
defpe rately  -wicked  !   If  he  can,  he  muft  be 
fuch  a  kind  of  good  man,  as  neither  fcrip- 
ture,  nor  common  fenfe,  knows  any  thing 
of :    So  far  from  it,    that  in  the  language 
of  fcripture  and  common  fenfe3   to  fay 

'  that 


•of -'the  Hearty  &c.  363 

:  a  perfoiVs  heart,  is  thus  deceitful^  thus 
crately  wicked,  is  to  characterize  him 
as  a  bad  man,  diredly  the  reverfc  of  him, 
whom  the  fcripture  ityles  good  and  up 
right.  We  mult  therefore,  either  totally 
confound  all  characters,  aflerting  that 
there  are  no  fincere  good  man,  or  elfe  \ve 
muft  acknowledge  that  thefe  words  in  the 
prophet,  are  ipoken  of  the  hearts  of  the 
wicked,  excluiively  of  others.  '  For  it  is 
abfolutely  impoflible  to  Iliow,  who  is  the 
good  man  in  distinction  from  the  wicked, 
or  who  the  wicked  man,  in  cliftinction 
from  the  good,  if  it  is  common  to  all  men 
to  have  hearts  that  are  fo  deceitful  and 
-wicked.  You  can  fay  nothing  worfe  of 
the  worft  men,  than  you  actually  fay  of 
the  bed,  if  you  apply  this  to  all  men  in 
general  :  So  that  either  your  diftinclion 
betwixt  good  men  and  bad,  muft  be  vain 
and  groundless  ;  or  elfe  you  wreft  and 
pervert  the  fenfe  of  fcripture,  when  you 
apply  this. worft  of  characters  to  all  men 
without  exception.  However,  it  is  jiot 
defigned  in  what  is  here  laid,  to  intimate 
that  the  hearts  of  any  men  are  perfectly 
upright  and  good.  There  is  cloubtlefs  a 
degree  of  deceitfulncfs  and  tvickednefs  in 
the  hearts  of  the  belt.  But  the  fcripture 
does  not,  by  any  means,  authorife  us  to 
fpeak  in  fuch  ftrong,  general  terms,  a§ 

theli 


.• 

364  On  the  Deceitfulnefs 

SERM.  thefe  in  the  text,  concerning  the  hearts  of 
XL     thofe,   whom  our  Saviour  himfelf  diftin- 
*— ^--^  guifhes  from  others,  by  faying,  that  they, 
*  Lukf  8.  have  an  boneft  and  good  heart.   *  Certainly 
!5-        no  one  man's  heart  can  be  both  boncfl  and 
goody  and  deceitful  above  all  things,  and  dej- 
feratelj  wicked.     To  fay  both  thefe  things 
of  the  fame  perfons,  at   the   fame  time, 
would  be  as  palpable  a  contradiction  as 
can  be  named.     Were  a  man  to  tell  me, 
that  my  heart  was  "  deceitful  above  all 
things,  and  defperately   wicked,"    how 
ever  true  this  might  be,  I  fhould  think  he 
called  me  nothing  better  than  a  Knave  or 
a  Villain  :  And  all  thofe  who  acknowledge 
this  of  their  oiun  hearts,  do,  in  reality,  ac 
knowledge  that  the  fame  character  belongs 
to  themfelves  ;   tho'  I  am  perf waded  that 
many,  who  exprcfs  themfelves  in  this  man 
ner,  neither  deferve  fuch  a  character,  nor 
would  be  willing  to  take  it  upon  them :  As 
to  fome  others,  I  will  not  be  confident. — 
WHEN  it  is  faid  in  the  text,  that  the 
heart  is  deceitful,  6'^  it  is  evident  that  the 
prophet  had  the  Jews  more  efpecially  in  his 
eye,  whofe  general,  national  character  at 
this  time,  was  that  of  a  profligate,  abando 
ned  people,  in  the  common  grofs  fenfe  ; 
in  contradiftinftion  from  a  pious  and  vir 
tuous  people  :  Such  they  are  reprefented 
to  be,  in  this  very  chapter ;   and  particu 
larly 


of  the  Hearty  8cc.  365 

tu-ly  in  the  firft  verfe  of  it — "  The  fin  of  SERM. 
ifc  Jufyfc'is  written  with  a  pen  ofiron,and     XI. 
"  with  the  point  of  a  diamond  ;  it  is  gra- 
"  ven  upon  the  table  of  their  hearts,  and 
"  upon  the  horns  of  your  altars."  It  might 
well  be  faid  of  fuch  a  people,  in  general, 
that  their   hearts   ivcre  deceitful   above   all 
things,  and  defperatcly  'wicked  ;   tho*  there; 
were,  doubtlefs,/?;^  men  of  an  honeft  and 
good  heart  among  them,  even  at  this  very 
time.     It  is  evident,  therefore,  from  the 
context,  from  the  common  ufe  of  words, 
and  from  the  real  dirtinction  which  there 
is  betwixt  characters,    (which  diflinction 
is  conftantly  fuppofed  and  aflerted  in  fcrip- 
ture)  that  what  is  here  faid  of  the  heart,is 
not  to  be  refered  to  the  hearts  of  all  men 
without  diftin&ion.     This   can  no  more 
be  fuppofed,  than  it  can,  that  when  ourSa- 
viour  fays,  "  Out  of  the  heart  proceed  evil 
:  thoughts,  murders,  adulteries,  fornicati- 
1  ons,  thefts,  falfe-witnefs,  blafphemies;>J§ 
he  intends  ^  to  reprefent  all  men  in  com" 
mon,as  being  murderers,  adulterers,  forni- 
cators,   thieves,   falfe-fwearers,  and  blaf- 
phemers !  Which  certainly  he  did  not  in 
tend,  fince  none,  to  whom  either  of  thefe 
charaders  belongs,   .«  fhall    inherit    the 

kingdom  of  God."*    Indeed,   as  was*'QC'r'6' 
iaid  before,  the  beft  men  are  not  perfeftly 
Ireefronj  all  deceit  and  wickednefs :  But 

ftill, 


366  On  the  Decehfulnefe 

ftill,  to  be  deceitful  and  wicked  is  not  their 
general,  predominant  character  ;  but  the 
very  reverje  of  it,  viz.  to  be  fincere,  up 
right  and  good.  * 

IT  is  to  be  farther  obferved,  That  when 
the  heart  is  faid  to  be  deceitful,  the  pri- 
maty  and  moft  direft  meaning,  probably, 
is,  that  it  is  deceitful  with  regard  to  other 
perfons  ;  fo  that  they  cannot  know  it  per 
fectly ,  nor  fafely  repofe  an  intire,  abfolute 
confidence  in  a  man,  however  juft  he  may 
appear  to  be  :  A  man  may  be  deceitful 
and  hypocritical  in  all  his  pretences  to 
virtue  and  religion  ;  in  all  his  promifes  ; 
and  fadlv  difappoint  thofe  who  put  their 
truft  in  him — This  fenfe  feems  naturally 
fuggefted  by  the  verfes  immediately  pre- 
ceeding-* — "  Curfed  be  the  man  that  truft- 
"  etli  in  man,  and  maketh  flefli  his  arm  ; 

"  and 


*  IT  would  not  be  «nach  to  the  purpofe,  to  objeft  to  what  i^ 
£aid  above,  the  account  which  St.  Paul  gives,  Rom.  ^d.  of  the 
urjiverfal  wickednefs  of  mankind  ;  as  uhere  he  fays,  '*  There 
is  rone  righteous,  no  not  one,"  &c.  Becaufe  it  is  manifeft, 
that  St.  Paul  here  means,  rigbtews  in  the  ftrift,  legal  fenfe  :  It 
being  his  aim,  in  this  pniTage,  to  prove,  That  all  the  world  is 
become  guilty  before  God,  in  fuch  a  fenfe,  that  by  the  deeds  of  tb* 
law,  no  fefi  ftiall  be  juftifud :  And  fo  to  fhow  the  neceffity  of 
cv  irsgelical  grace  and  mer£yt  in  order  to  juftification,  The  a- 
poftle  intends,  that  there  is  no  man  wholly  without  fin  :  Or  as 
it  is  exprefied,  Ecclef.  7.  20.  That  "  there  is  not  a  juft  man 
f(  upon  earth,  that  doth  good,  mAJinnetb  not"  Which,  fure- 
ly,  is  a  very  different  thing  from  faying,  that  tlie  heart  of  the 
bolieft  man  on  earth  is  "  deceitful  above  all  thing*,  and 
rarely  wicked.1' 


of  the  Heart^  &c.  367 

"  and  whofc  heart  departeth  from  the  SERM. 
"  Lord,"  &c.  Why  ?  Becaufe  the  heart  is 
deceitful  ;  and  God  alone,  who  is  true  and 
faithful,  can  be  fully  and  intirely  confided 
in.  This  feems  to  be  the  primary,  and 
moft  obvious  meaning  of  the  paffage. 
However,  fmcc  every  man  who  is  deceit 
ful  with  reference  to  his  neighbour,  is  al- 
fo,  in  fome  fenfe,  deceitful  and  falfe  to 
himfelf  ;  and  fince  the  fcripture  notion  of 
hypocrify,  evidently  includes  both  thefe 
fpecies  ©f  difhonefty  ;  and  (I  may  add) 
fince  the  words  of  the  prophet  are  fo  ge 
neral,  that  they  may  well  enough  com 
prehend  both  ;  I  lhall  take  the  liberty  to 
fuppofe,  that  both  may  be  actually  intend 
ed  here.  And  accordingly  we  may  con- 
fider  the  deceitfulnefs  of  the  heart  in  a 
twofold  light  ;  firit,  with  reference  to 
ethers  ;  and  then,  with  reference  to  a 
man's  /elf. 

ist-  WITH  reference  to  'others..  There 
is  fcarce  a  man,  however  deftitute  of  vir 
tue,  religion,  and  honor,  who  does  not, 
at  times,  put  on  fome  ihew  and  profeffion. 
of  them  :  And  this  is  often,  tho'  not  al 
ways  done,  with  a  fix'd,  formal  intention 
to  deceive  others  into  a  good  opinion  of 
him  ;  that  fo  he  may  carry  his' worldly 
defigns  and  projects  into  execution  more 
than  he  could,  without  the 

con- 


On  the  Deceit fulnefs 

SERM.  conveniency  of  a  mafk.  Mafks  are  not 
XL  only  ufed  in  kings  courts,  where  great  men 
J*  are  gorgeoujly  apparalled,  and  walk  in  flip 
per?  places  ;  they  are  alfo  worn  in  cottages, 
by  the  ignoble  vulgar.  And  they  are  put 
on  by  both,  for  the  fame  end  in  general  ; 
which  is,  that  the  Wearer  may  accomplifh 
Ibme  finifter,  diflioneft  purpofe,  which 
he  could  not  accomplifh  fo  well  without. 
Thofe  who  pretend  to  a  public  fpirit,  to 
a  patriotic  principle  of  conduft,  are  not 
always  the  men  they  would  be  tho't  to  be. 
No  !  They  are  fometimes  as  void  of  true 
honor,  integrity,  and  love  to  their  coun 
try,  as  the  meaneft  fycophant  and  court- 
parafite.  The  mafk  will,  perhaps,  drop 
off  in  a  little  while  ;  and  you  will  fee 
thefe  raving  patriots  become  as  arrant 
parafites,  as  thofe,  againft  whom  they 
raved  ;  bartering  all  their  pretended  ho 
nor,  and  public  fpirit,  for  the  wages  of 
unrighteoufnefs,  or  only  a  title.  But  de- 
fcend  from  thefe  heights,  to  the  inferior 
ranks  of  life.  Do  you  not  fee  artizans, 
tradefmen,  labourers  of  every  fort,  yea, 
even  beggars,  putting  on  a  mafk  of  honor, 
virtue  and  integrity,  in  their  way,  in  order 
to  deceive,  and  impofe  upon,  other  peo 
ple  ?  in  order  to  accomplifh  their  particu* 
Jar  ends?  The  deceit,  the  wickednefs  of 
jaen's  hearts,  is  the  fame  ia  every  degree 

and 


of  the  Hearty  Sec* 

ftation  of  life:  It  is  as  true,  that  men 
if  degree  are   vanity ,  as  it  is,  that  men 
'jf 'high  degree  are  a  lie.   *  ' 

SHALL  we  fay  then,  that  there  is  hd 
Rich  thing  as  honor,  virtue,   and  publick 
fpirit,  in  the  world  ?  that  all  men's  pre 
tences  thereto,  dfe  Vain  and  hypocritical  ? 
and  that  they  would  throw  off  the  mafk^ 
could  they  accomplifh  tlieif    ambitious, 
covetous,  or  othdr  Worldly  defigns  ?  J  No  i 
We  can  only  fay,  that  we  are  offer,  delud 
ed  and  mocked  by  falfe  pretenders  to  vir 
tue  and  honor  :   Unlefs  there'  were  really 
fuel!  qualities  in  nature',  there  could  be  no 
counterfeits  of  them,  toy  more  than  there 
could  be  falfe,    counterfeit  coin*    without 
any  true  and  genuine— Not  only  the  ig 
norant  and  over-credulous,are  often  cheat 
ed  and  deceived  by  the  falfe  pretenders  to 
virtue  ;   but  even  the  wife  and  prudent  j 
I   might  add,    the  very  ele&  :    For  evert 
good  men  are  not  exempted  from  decep 
tions  and  impositions  of  this  kind.     Yea$ 
how  great  a  paradox  foever  it  may  feem, 
it  is  certainly  true,  that  honeft,  good,  tm- 
defigning  men,  in  whdm  there  is  no  guik^ 
and  who  always  fpeak  and  acT:  in  the  fim- 
plicity  of  their  hearts,   are  oftner  deluded 
fi  b  by 

J  A  Sir  ^1— ^  tnay  tUnk  ttiis  a  triie  representation  df 
jmanlcird  ;  bat  a  S^  A.  Q  ..  knows  it  is  not ;  and  evcf/ 
konejl  man  know*  fo  6oo< 


37°  On  the  Deceitfulnefs 

SERM.  by  thefe  falfe  appearances  of  virtue,  than 
XL      other  perfons.     They  are  not  fo  apt  to  be 
fufpicious  and  jealous,  and  therefore  are 
not  io  much  upon  their  guard  in  this  re- 
fpeft,  as  others.      Knowing,  even  from 
experience,  that  there  is  in  nature  fuch 
a  thing  as  uprightnefs,  honelty  and  good- 
nefs,  they  are  prone,  to  confide  in  the  pre 
tenders  thereto  ;  and  to  take  up  with  any 
plaufible  appearances.      And   this  is  the 
only  clue?  that  will  lead  us  fully  into  the 
fenfe  and  fpirit    of  St.  Taufs   words— 
"Charity  thinketh  no" evil — believeth  all 
"  things,    hopeth.  all    thiiigs."      A  man 
who  is  truly  good  and  beneficent  him- 
felf,  knows  that  goodnefs  and  beneficence 
are  not   empty  names,  but  real  qualities 
and  characters  :  And  he  is,  therefore,  dif- 
pofed  to  think  that  all  who  have  the  ap 
pearance,  have  the  reality  and  truth    of 
them.     On  the  other  hand,  he  who  does 
not  find  in  himfelf  thefe  moral  qualities, 
tho'  he  fometimes  puts  on  the  fhew  of 
them,  is  inclined  to  think  all  others  who 
pretend  to  them,  falfe  and  hypocritical,  or 
at  beft  fanciful  men ;  that  all  is  but  a  mafk, 
in  order  to  a  perfon's  carrying  on  his  pri 
vate  felfifh  defigns- — And  whoever  thinks 
thus  ;  whoever  tells  me  that  there  is   no 
real  honor,  religion,  virtue,  or  public  fpirit 
Si  the  world,  tells  me,  in   other  words, 

that 


of  the  Hearty  &c.  371 

that  he  himfelf  has  no  honor,  religion,  SERM, 
virtue,  or  publick  fpirit :  And  tho'  I  could  XI . 
believe  him,  if  he  laid  this  only  of  himfelf \  ^-—NT— -* 
yet  I  cannot,  when  he  lays  the  fame  of 
all  other  men.  No  one,  who  himfelf  ex 
periences  what  is  termed  honefty,  good- 
nefs,  religion,  charity,  can,  in  the  nature 
of  the  thing,  doubt  whether  any  man  can 
be  held  and  influenced  by  thefe  princi 
ples,  or  not.  And  therefore  a  man's  de 
nying  that  any  are,  or  can  be,  thus  held 
and  influenced,  is  not  only  a  tacit  con- 
feffion,  but  a  plain  demonitration,  that  he 
himfelf  is  a  wicked  man,  and  a  Villain  at 
the  bottom  ;  and  equally  fo,  whether  he 
be  a  low  or  an  high-liv  d  one — -But  not  to 
digrefs  too-far- — • 

THERE  is  no  one  virtue  or  grace,  but 
what  is  laid  claim  to  by  perfons  who  are 
deftitute  of  all.  The  Tharifces,  of  whom 
we  read  fo  much  in  the  gofpel,  were,  if 
we  can  believe  our  Saviour,  fuch  men. 
They  made  many  and  long  prayers ;  they 
fafted  ;  they  gave  alms  ;  they  did  many 
good  things ;  fo  that  they  outwardly  appeared, 
righteous  unto  men.  *  But,  what  faid  He,  0 
who  knew  -what  was  in  man  ?  He  faid  they  2g'  '23 
made  long  prayers  for  a  "  pretence"  ;  that 
they  gave  alms  to  be  "  feenof  men  ;"  that 
they  were  "  hypocrites  ;"  that  they  were 
like  "  whited  fepulchres  j"  and  that  they 
B  b  z  fliould 


3?  2  On  the  fieceltfulncfs 

fhould  "  receive  the  greater  damnation/' 
Charity,  the  bond  of  perfect  nefs,  was  Ju* 
das's  pretence^  when  he  objected  againfl 
the  wafte  of  precious  ointment  on  his 
Lord  ;but  the  truth  of  the  cafe  was, that  he 
wanted  to  have  it"  fold  for  more  than  three 
hundred  pence,"  and  the  money  put  into 
•the  bag  which  he  carried,  being  a  Thief. 
It  is  not  he,  who  pretends  to  have  the 
greateft  abhorrence  of  difhonefty  and  kna^ 
rery,  that  is  the  freeft  from  them  in  his 
commerce  and  intercourfe  with  mankind. 
Nay  ;  the  moft  wicked  and  treacherous 
defigns  are  often  carried  on  under  the  ap 
pearance  of  friendfhip  :  Which  long  lince 
gave  occafion  to  that  obfervation  of  So* 
Tomon,  that  "  the  kifles  of  an  enemy  are 
deceitful  " :  And  this  was  remarkably  ex 
emplified,  when  the  Son  of  man  himfelf 
was  "  betrayed  with  a  kifs."  The  moft 
folemn  promifes  and  engagements  of  fer- 
vice,  and  friendfhip,  are  often  fo  far  from 
being  ftrong  enough  to  hold  him  that 
makes  them,  that  they  are  made  by  him, 
with  a  formal  intent  to  break  them  ;  and 
to  do  fome  greater  injury  to  the,  perfon 
who  relies  on  them,  than  could  have  been 
done  without  them.  In  fhort,  there  is  no 
ttian,  who  has  a  mind  to  deceive,  that 
cannot  find  many  ways  of  doing  it,  unlefr 
he  is  a  fool  as  well  as  a  knave*  Religion 

itfelf, 


of  the  Heart)  Sec. 

itfelf  is,  perhaps,  often er  made  a  clokc  for  SERM. 
wickednefs,  than  any  one  thing.  Tho'  XL 
all  men  who  appear  religions,  are  not  de- 
figning  hypocrites  ;  yet  "  gravity  is  of  the 
very  eflence  of  impoiture.  J  And  many 
peribns,by  an  affected  gravity,  by  a  ferious 
kind  of  grimace,  by  a  pretended  fcrupulo- 
iity  about  fome  trivial  things,  by  a  fliew 
of  zeal,  and  a  feries  of  religious  tricks  and 
artifices,  have  cheated  the  world  into  an 
high  opinion  of  their  fanclitv,  without 
having  one  iingle  virtue.  And  it  is  to  be 
obferved,  that  people  fometimes  put  on 
this  maik  of  religion,  with  a  formal  de- 
fign  to  impofe  upon  the  world  ;  that  they 
may  indulge  their  vices,  and  injure  their 
neighbours  without  being  fufpecled  of  do 
ing  it,  or  in  danger  of  detection.  There 
have  been  fo  many  known  examples  of  this 
grofs  hypocrify,  that  we  can  have  no  cer 
tain,  infallible  dependence  upon  any  man, 
Thofe,  of  whom  we  have  had  experience 
for  many  years,  fometimes  turn  out  to  be 
the  reverfe  of  what  we  took  them  to  be  : 
And  we  do  not  know,  but  others  may  do 
the  like  hereafter  ;  fince  we  cannot  know 
the  heart  ;  So  deceitful  is  it,  fo  defferately 
-wicked  ! 

OUR  blefled  Saviour   has  given  us  the 
fureft   criterion,  the  moft  infallible  rule, 
that  we  can  go  by,  in  forming  Qur  judg- 
B  b  3 


374  ®n  the  Deceitfulnefs 

ment  about  men  and  characters:  "  By  their 
"  fruits  ye  fhall  know  them."  And  by  at 
tending  to  this,  we  may  fometimes  difco- 
ver  thofe  to  be  inwardly  ravening  ivofoes, 
who  come  to  us,  and  live  amongit  us,  iu 
Jbeeps  cloatbing.  But  even  this  rule  is,  in 
one  fenfe,  infufficient  >  becaufe  -  no  rule 
can  make  Us  infallible  in  the  application 
of  it.  It  is  much  eafier  for  us  to  know 
who  are,  and  muft  be,  wicked  men,  than 
to  know  who  are  certainly  good.  The 
former  is,  in  fome  cafes,  poffible :  Since 
he  that  is  vifibly  immoral,  impious  and 
flagitious  in  the  courfe  of  his  life,  cannot 
poffibly  be  good  in  his  heart.  But  on  the 
other  hand,  he,  whole  behaviour  is,  to  all 
human  appearance,  the  moft  pious  and 
unexceptionable,  may  yet  poffibly  not  be 
good  :  He  may  fin  where  he  ought  to 
pray,  in  fecret  :  He  may  be  habitually 
guilty  of  many  vices,  which  fhun  the 
obfervation  of  the  world.  In  which  cafe, 
his  heart  is  certainly  bad  :  Yea,his  aftions, 
which  appear  the  moil  fpecious  and  com 
mendable  to  us,  may  fpring  from  fuch 
principles  as  would  rather  denominate 
them  vicious,  than  virtuous,  in  the  eye 
of  One  who  could  penetrate  to  the  fource, 
and  bottom  of  them.  Were  not  even  the 
prayers  of  the  Tharifees  wicked  and  im 
pious,  when  made  for  a  pretence  ?  and  that 

they 


of  the   Heart,   &c.  37 

they  might  devour  widows  houfts  ?     Such  SERM 
fufpicidns  are  not,  indeed,  to  be  indulged     XI. 
with  refpeft  to  our  neighbours,  while  their  ^ — V'""~~ 
behaviour   is  vifibly  good  and  blamclefs  : 
But  as  this  may  poilibly  be  the  cafe,  thr- 
mentioning  hereof,  tends  to  illuftrate'  and 
confirm  what  is  faid  in  my  text,  concern 
ing  the  deceitfalnefs    of  the  heart  ;  and 
the  impoffibiiity  of  our  coming    to  a  per 
fect  knowledge  of  it.     But 

2diy.  IT  js  now  time  to  conilder  the  dr- 
ceitfulnefs  of  the  heart,  in  the  other  pcint 
of  light  propofed,  viz.  with  relation    to  a 
man's  jelf.     There  is  fuch  a  thing  as  a 
deceived  heart,    an  heart  which  deceives, 
and  impofes  upon,  itfelf;    as  well  as  an 
heart  which  is  deceitful  and  difhoneft  with 
relation  to  others.     There  are  many  .per- 
fons,  to  whom  thofe  words  of  the  prophet 
are   applicable,   "  A  deceived  heart  hath 
turned  him  afide.  "  *    This  is  a  character  *  VA-  44- 
which  we  often  meet  with.     Nor  is  the     20' 
fcripture-notion  of  hypocrify,  only   this, 
that  a  man  fometimes  puts  on  the  fliew  or 
appearance  of  religion  and  virtue,  on  pur- 
pofe  to  delude  his  neighbours.     This  hy 
pocrify  is  of  the  grofleft  kind.  Every  fuch 
man  muft  be  confcious  to  hitnfelf,  that  he 
is  only  a  fling  a  part.     But  there  is  a  more 
fubtile  and  refined  kind  of  deceit,  where 
by  a  man  deludes  even  himfelf,  while  he 
B  b  4  is 


3 76  On  the  Deceit fulnefs 

SERM.  Js  not  fenfible  that  he  is  deluding  others, 
nor  lias  any  formal  intention  to  do  fo < 
That  we  are  thus  in  danger  of  delufion 
from  "within,  from  ourfelves,  is  plainly 
implied  in  all  thofe  paflages  of  fcnpturie, 
where  we  are  admonifhed  pot  to  deceive 
our  ovwjehes  ;  to  try,  to.  'prove,  to  examine 
ourfelves,  and  the  like.  And  the  felf-de- 
ceit,  which  we  are  thus  warned  to  guard 
againft,  is,  I  fuppofe,  what  the  fcripture 
more  generally  intends  by  hypccrify,  than 
it  does  the  grofs  kind  mentioned  before. 

THIS  will,  probably,  found  like  a  pa 
radox  to  many,  For  it  may  be  afked> 
*'  What  we  are  fa  intimately  acquainted 
"  with,  as  with  ourfelves  ?  Do  we  not 
*'  know  what  paflfes  within  us  ?  our  own 
"  thoughts,  and  defigns  ?  the  principles 
a  and  motives  upon  which  we  aft  ?  Is  it 
"  not  a  contradiffion  to  fuppofe,  that  we 
*'  can  be  ignorant  of  thefe  ;  or  deceived 
"  about  them?  So  that  it.  is  fo  far  from 
"  being  difficult  for  any  man  to  know  his 
"  heart,  that  it  is .  impoflible  for  him  not 
*•  to  know  It/*' 

BUT  Jet  us  proceed  deliberately  here. 
Do  you  know  your  heart,  in  the  fenfe  of 
an  Anatomlft^  when  he  talks  about  the 
heart,  becaufe  you  are  confcious  of  your 
own  thoughts,  defires,  volitions,  <&c  \ 
You  \\^ill  anfwer,  No  ;  t^is  is  quite  ano 


of  the,  Hearty  &c.  277 

ther  thing  :  You  muft  fee  a  human  body  SERM. 
opened,    the   heart    diifecled,  and    view      XL 
every  part  of  it  carefully,  before  you  can  '— ~\r--^ 
know  the  heart  in  this  fenfe.     Very  jufl. 
Well :  You  do  not  any  more  truly  know 
your  heart,  in  the  moral,  fenpturdl  andro 
liglous  fenfe  of  the  term,  merely  by  being 
confcious  of  your  own  thoughts,  volitions, 
&c.  than   you  know  it  in  the  anatomical 
fenfe  :    But  in  order  hereto  you  muft,  if 
I  may  ufe  the  expreflion,  fee  the  foul  <///- 
fefted  ;   and  examine  the  parts,  or  fevcral 
powers,     faculties    and   operations  of  "it 
diftinclly  ;   compare  them  together,  and 
the   whole,  with  the  rule  of  moral  right. 
Without  this,  you  may  be  iritirely  igno 
rant  of  your  hearts,  or  be  deceived  as  to 
your  own  true  character  and  temper  ;  not 
knowing  ivhat  manner  of  fpirlt  you  (ire  of]  *  *  Lukf  9- 
however  confcious  you  may  be  of  your     55' 
own  thoughts,  deilres,  volitions,  actions. 
Is  it  not  probable  ?    is  it  not  certain,  that 
many  pcrfons  have  been  miftaken  as  to 
their  own  moral  and  religious  character  ; 
thinking  themfelyes   good    and    upright 
men,  \yhen  they  were  the  reverfe  hereof  • 
Is  is  not  probable  that  many  of  the  Tha- 
r//^/ofold,  and  many  other  perfons  in 
later  times,  were,  and  are,  thus  miftaken 
in  themfelves  ;   thinking  their  character 
good  and  honeft,  tho'  really  bad  and  clii^ 

boneft, 


On  the  Deceitfulnefs 

SERM.  l&neft,  at  the  bottom  ?    This  will  not  be 
XL     denied.    Certainly  then,  there  is  fuch  a 

*~~-Y**J  thing  as  clifhonefty  of  heart,  which  a  man 
is  infenfible  of ;  fuch  a  thing  as  felf-deceit ; 
fuch  a  thing  as  a  nian's  impofmg  upon, 
and  cheating  himfelf,  in  fome  way  or  o- 
ther  ;  and  doing  it  fo  artfully,  that  he  does 
not  ftand  convifted  and  condemned  of 
himfelf,  afterwards  :  He  is  hardened  thro  the 
deceit fulnefs  of  fin,  even  while  he  cries, 
"  The  temple  of  the  Lord,  the  temple  of 
the  Lord  ;"  and  aftually  thinks  he  has 
a  right  to  fay  to  others,  as  thofe  ky- 
pocrites  in  Ifaiah  did —  "  Stand  by  thyfelf, 
"  come  not  near  to  me,  for  I  am  holier 

ChaP.6s  "  than  thou."  * 

ver-  5-        To  lay  open  this  whole  myflery  of  ini 
quity,    which  has  already  worked,    and, 
probably,  (till  works,  in  fo  many  perfons, 
would  require  much  more  time  than  there 
is  for  it  at  prefent.     Nothing   more  is, 
therefore,  to  be  now  expedted,  than  fome 
general  hints- — It  is  all  to  be  deduced  from, 
as  it  may  all  be  refolved  into,    two  well- 
known  principles  or  affections  in  human 
nature  :    I  mean  a  fenfe  of  moral  obliga 
tion  and  religion,   which  all  men  have  in 
fome  degree,  fo  that. they  cannot  but  wifii 
to  die  the  death  of  the  righteous  •  and  a  love 
to  this  prefent  world,  fo  that  they  are  de- 
firous  to  enjoy  the  gains,  the  honors,  the 

pleafures 


of  the  Heart^   &c.  379 

pleafures  of  it.  Thefe  principles,  inma-SERM. 
ny  cafes  at  lead,  interfere  with  each  o  XL 
ther  ;  and  fo  there  arifes  a  ftrife  and  con-  '  <~~* 
teft  betwixt  them,  for  the  dominion  and 
fovereignty,  the  flejb  lu fling  againft  the  fpi- 
rit,  and  the  fpirit  agahift  thefiejb  ;  which 
livo  being  contrary  the  one  to  the  other,  a 
man.  cannot  do  the  things  ivhicb  he  -would.  *  *cat+.\-j, 
He  'would  be  religious,  arid  yet  gratify  his 
worldly  lulls  and  paffions  :  He  would 
ferve  tivo  maftcrs^  both  God  and  Mammon  : 
He  would  unite  thofe  things,  which  can 
not  really  be  united  f  He  will  not  re 
nounce  all  pretenfions  to  religion  and  vir 
tue,  for  the  lake  of  the  world  ;  nor  yet 
will  he  renounce  the  world  for  the  fake  of 
religion  and  virtue  :  He  would  make  the 
profecution  of  both  confift  together  ;  and 
be  under  the  joint  fway  of  two  Lords  ; 
which,  in  this  cafe,  is  impoiilble  :  No 
fuch  com  poll  don  can  be  made. 

BUT  tho'  this  is  evidently  the  cafe  ;  yet 
what  is  this  to  the  deceitfulnefs  of  the 
heart  ?  to  hypocrify  \  to  felf-deception  ? 
You  will  prefently  fee.  Every  man  muft 
be  the  fervant  either  of  God,  or  of  the 
wrorld  :  He  muft  be  either  good  or  bad  : 
He  muft  have  a  certain,  determinate  in 
ternal  character.  But  thofe  whofe  charac 
ter  is  really  bad  and  vicious,  are  not  will 
ing  to  fee  and  know  it.  They  could  not 

but 


380  On  the  Deceitfulnefs 

SERM.  but  be  more  difTatisfied  with  themfelvcs,  If 
XI.  they  thoroughly  kneiu  tbemfehes.  Hence, 
they  open  their  intellectual  eye  but  half 
way,  fquint,  wink  hard,  look  aikaunce, 
take  only  fide-glances,and  ufe  a  magnifying 
glafs,if  I  may  fo  exprefs  it,  when  they  take 
a  view  of  any  thing  which  they  imagine 
commendable  in  themfelves,  turning  the 
other  end  of  it,  when  they  look  upon 
their  faults.  The  heart  plays  fuch  jugg 
ling,  legerdemain  tricks  with  itfelf  !  Men 
that  are  void  of  fairnefs  and  probity  of 
mind,  evidently  put  deceptions  upon 
themfelves,  in  various  ways  ;  infenlibly 
flattering  themfelves,  that  they  are  certain 
ly  and  truly  good,  and  upright,  while  they 
certainly  are  not  ;  but  live  in  the  prac 
tice  of  flagrant  immoralities,  which  every 
one  almoft,  except  themfelves,  fees  plainly 
enough.  So  deceitful  are  men,  even'with 
regard  to  themfelves  !  And  the  clue 
mentioned,  if  purfued,  would  lead  us 
thro'  all  the  doublings,  and  *  labyrinths 
of  a  difhoneft  heart  ;  that  den  of  brutal 
lufts  and  paffions ;  that  cage  of  unclean  birds  • 
that  dark- vault,  which  is  full  of  dead  men's 
bones  and  of  all  uncleannefs,  tho'  the  monume nt 
over  it  may  appear  white  and  beautiful. 

TH  E  principle  of  confcience  fometimes 
operates  fo  ftrongly  in  a  man,  that  he 
cannot  go  direftly  counter  to  it,  with  his 

eyes 


of  the  Heart,  &d.  38 

eves  wide  open  :    And  vet  the  worldly  SfcRM 

i       v  >  •        •    i      •     /*  i_    /r 

and  vicious  principle  is  io  much  itronger, 
that  he  mitft  obey  the  latter,  and  ttilljeem 
to  himilif  to  be  religious  ;  or,  at  leaft, 
not  very  vicious*  Hence  fuch  a  man  will 
have  numerous  evafions  and  palliations, 
by  the  help  of  which  he  will  juftify  him- 
ielf,  to  himfelf,  in  his  evil  practices.  He 
can  make  human  frailty,  perhaps,  a  falvo 
for  almoft  any  thing  :  "  His  faith  is  quite 
orthodox,  (b  that  he  abhors  the  very 
name  of  Anmmanifm  :  The  temptation  is 
great;  and  the  Devil  is  a  powerful,  fubtle 
adverfary  :  Or  every  thing  muft  be  refol- 
ved  into  the  over-ruling  providence  of 
God  :  Who  is  there  that,  is  wholly  free 
from  fin  ?  Even  good  men,  formerly, were 
Ibmctimes  guilty  of  greater  fins  than  his, 
he  fuppofes  :  He  is,  befides,  punctual  in 
the  performance  of  fome  duties  ;  none  of 
the  external  ordinances  of  religion  are 
negle&ed  by  him  :  Or  he  often  gives 
alms  to  the  neceffitous  :  And  charity,  he 
reads,  will  cover  a  multitude  of  Sins  :  Or,  if 
that  will  not,  certainly  the  righteoufnefs 
of  Chrift  will  :  This  or  that  precept  of 
thegofpel,  he  thinks,  needs  not  be  fo 
rigoroufly  interpreted,  fince  we  are  un 
der  grace,  not  the  law  :  Altho'  fuch  and 
fuch  things  would  be  criminal  in  other 
circumftances  j  yet  this  cafe  is  peculiar, 

and 


382  On  the,  Deceitfulnefs 

SERM.  and  the  general  rule  does  not  extend  to  it." 
XL  By  fuch\  fubterfuges  and  tergiverfations  ; 
fuch  twiftings  and  ferpentine  windings, 
a  man  that  is  not  truly  upright,  will  often 
evade  thole  religious  and  moral  obliga 
tions,  which  every  honeft,  good  man,  fees 
and  feels,  and  is  influenced  by  :  To  him, 
darknefs  will  be  light,  and  light  darknefs ; 
bitter  will  be  iweet,  and  fweet  bitter  ; 
evil  good,  and  good  evil.  He  will  pacify 
his  confcience  fo  far,  that  he  will  not 
much  cenfure  himfelf,  if  at  all,  for  the 
greateft  immoralities  and  impieties.  Yea, 
he  will  think  he  is  doing  God  fervice,  by 
Ihedding  the  blood  of  his  faints  :  He 
will,  perhaps,  vent  his  unholy  pride,  his 
fpleen  and  malice  againft  man,  even  in 
his  prayers  to  God  ;  condemning,  and  en 
deavouring  to  expofe  another,  as  an  here- 
tick,  an  hypocrite,  and  a  wicked  man  ; 
thinking  that  this  is  all  true  Zeal  for  God 
and  pure  religion — So  when  the  Tharifee 
&Tubltcan  went  up  into  the  temple  to  pray, 
the  former  faid,  God,  I  thank  thee,  that  I  am 
not  as  other  men, — or  even  as  this  public  an. \ 
lo-  Poor  man  !  He  was  full  of  arrogance,  fpi- 
ritual  pride,  and  cenforioufnefs,  while  he 
was  accufmg  his  brother  to  the  Father,  as  a 
gracelefs  hypocrite ;  and  bleffing  both  God 
and  himfelf,  that  he  was  not  as  other  men. 
Thus  will  thofe,  who  are  not  thoroughly 

honeft 


of  the  Heart^  Sec.  383 

honelt  at  the  bottom,  deceive  their  oivnfelves :  S  E  R  M. 
Thus  will  they  behold,  or  think  they  be-  XL 
hold,  a  mote  in  their  brother's  eye  ;  and 
yet  not  fee  the  beam  that  is  in  their  own  : 
They  would  not  do  thus,  were'  they  not 
hypocrites  ;  if  they  had  &fingle  eye,  inftead 
of  an  evil  one  :  For  honefly  as  well  as 
charity, begins  at  home.  Under  a  fpecious 
ihew  of  fanffity,  and  zeal  for  God  and  re 
ligion,  there  often  lurks  a  corrupt,  phari- 
jakal  heart  ;  but  yet  fo  difguifed,  that  the 
unhappy  owner  of  it  does  not  know  //. 
So  deceitful  is  the  heart  !  fo  dejperatelj 
'ivicked  ! 

THE  hypocrify  here  fpoken  of,  is  ef- 
ientially  different  from  that,  which  con- 
lifts  in  putting  on  the  garb  and  form  of 
Godlinefs,  with  a  premeditated  defign  to 
impoie  upon,  and  to  delude,  others.- — • 
When  a  man  does  thus,  he  muft  be  con- 
fcious  to  himfelf,  that  he  is  a  deceiver  and 
impoftor :  But  this  other  kind  of  hypocri 
fy,  confifts  in  felf-deception  ;  in  a  man's 
accounting  his  vices,  no  vices  ;  his  ima 
ginary,  counterfeit  virtues,  fterling  and 
genuine  ;  and  fo  in  miftaking  his  own 
moral  and  religious  character.  However, 
the  former  kind  of  hypocrify,  it  is  proba 
ble,  often  ends  in  the  latter,  being  quite 
fwallo wed  up  and  abforbed  therein :  I  mean 
chat  men  who,  at  firft,  put  on  the  malk 

of 


3  8  4  On  the  Deceit fulnefs 

OERM*  of  virtue  and  religion  chiefly  for  the  fakd 
XI-  of  deceiving  others,  wear  it  'till  they  coifte, 
J  by  degrees,  to  think  it  is  not  a  mafk  at  all, 
but  true  religion  :  So  that  they  are  at 
length  as  much  deceived  in  thernfelves,  as 
others  were  miftakert  in  them  before. 
This  irtay  be  illuftrated.  by  that  which 
I  take  to  be  a  juft,  as  \vell  as  common  obj 
fervation,  viz.  That  men  fometimes  invent 
lies  and  {landers,  and  propagate  thefn  at 
firft,  knowing  them  to  be  fuch  ;  but  hav 
ing  long  repeated  them,  they  themfelves 
come  at  laft  to  think  them  real  truths,  and 
propagate  them  afterwards  as  filch  ! 

THIS  kind  of  hypocrify,  when  it  has 
taken  deep  pofleflion,and  ftrong  hold  of  a 
man,  renders  him  almoft  proof  againii 
conviftion  ;  To  that  his  cafe  is  really  more 
defperate  than  that  of  people,  who  hardly 
make  any  pretenfions  to  virtue  arid  reli-* 
gion.  Perlbns,being  thus  intrenched  and 
fortified,  thofe  fpiritual  weapons  tvhicli 
are  mighty  thro'  God  to  the  pulling  down 
of  ftrong  holds  in  other  men,  are  ufed  to 
little  purpofe,  in  order  to  the  battering 
down  their  high-towering  imaginations  $ 
c\nd  bringing  into  captivity  every  thought  to  the' 
obedience  ofChrift.  *  You  can  much  eafier 
come  at  thofe,  who  live  profligate  lives, 
without  making  any  fhew  or  pretence  of 
being  religious,  than  at  thefe  felf-flattererSj 

and 


tf  the   Hearty   Sec,  385 

and  felf-deceivers  :    Which   is    the  true  SERM, 
ground  of  thofe  remarkable  words  of  our 
Saviour  to  the  "  Chief  PRIESTS,"  in  the  l 
temple — "  I  fay  unto  you,  that  the  publi* 
"  cans  and  the  harlots  go  into  the  kingdom 
"  of  God  before  You.  f" 

HYPOCRITES,  in  the  fcripture  fenfe  of  ^ ! •con?Pa" 

•    ti  fed  with 

the  word,not  only  deceive  their  neighbours  wn  2^ 
and  themfelves  ;  but  they,  at  leaft  con- 
ftruftively,  and  by  natural   implication, 
endeavour  to  deceive  and  mock  God  ;  to 
palm  upon  Him  their  counterfeit   religion 
and  virtue,  for  true  ;  and  to  conceal  from 
Him  their  real  wickednefs.      In  the  lan 
guage  of  the  Prophet,  they  "  feekdeep 
"  to  hide  their  counfel  from  the  Lord,and 
"  their  works  are  in  the  dark  ;  and  they 
"  fay,  Who  feeth  us  ?  and  who  knoweth 
"  us  ?  "  But "  wo  unto  them  !  "  *  For  the  ,  7 
LOR  D  fearchetb  the  heart.      Which  brings     t*.'  *9> 
us  to  the  fecond  general  head  of  difcourfe 
propofed,    Viz. 

SECONDLY,  To  confider  what  is  im-» 
plied  in  God's  fe arching  the  heart,  and  try 
ing  the  reins  :  Upon  which  point  I  need 
not  be  long.  This  is  fpoken  after  the 
manner  of  men.  Searching  and  trying, 
when  applied  to  creatures,  fuppofes  fome 
difficulty  in  the  cafe  ;  and  being  literally 
\inderflood,  it  connotes  imperfe&ipn  ; 
which  certainly  muft  be  no  part  of  the 
Cc 


386  On  the  Deceitfulnefs 

DERM,  idea  when  thefe  terms  are  ufed  with 

XL      tion  to  Him  that  is    "  perfeft  in  know- 
*•— v— -*  ledge  ;"    and    by  whom    "  actions  are 
"  weighed."    The  fenfe  in  general  is,  that 
however  deceitful  men's  hearts  are  ;  how 
ever  difficult  or  impoffible'it  is  for  Us  ex- 
a&ly  to  know  either  the  hearts  of  others,  or 
even  our  own  ;  yet  God  has  themoft  tho 
rough,  immediate,  and  perfect  knowledge 
of  them.  However  we  need  not  fcruple  to 
ufe  the  phrafeology  of  fcripture,  with  re 
ference   to  this  point,  or  any    other—It 
would  be  needlefs,  and  in  vain,  not  to  fay 
prefumptuous  and  impious,  for  us  to  fcru- 
tinize    into  the   manner,    in  which  God 
knows  our  hearts,  or  knows   any  thing 
elfe.  u  There  is  no  fearching  of  His  un- 
*  Ifa.  40.  derftanding,"  *  who  fearcheth  our  hearts, 
*8-        which    we  cannot   perfectly  underftand 
ourfelves.  It  fufficeth,  (or,  at  leaft  it  ought 
to  fuffice  Us,  fhort-fighted  mortals)  that 
both  reafon  and  fcripture  evince,  that  the 
great  Author  of  all  things  can  be  ignorant 
of  nothing  ;  not  even  of  our  hearts,  our 
moft  fecret  tho'ts,  counfels,    defires  and 
purpofes  ;    or  the   internal   frame,    tem 
per,  and  operations  of  our  fouls.  "  Neither 
"  is  there  any  creature  that  is  not  mani- 
"  feft  in  his  fight ;  but  all  things  are  na- 
"  ked,  and  opened  unto  the  eyes  of  Him, 
•f  Heb        "  with  whom  we  have  to  do  j"  f  to  'whom 
iv e  muft  give  an  account*  GOD 


of  the '  Heart,  &c.  387 

GOD  judges  of  men's  characters,  not  by  SERM. 
outward  appearances,  but  by  their  hearts :  XL 
His  eye  penetrates  into  the  moft  iecret  re- 
ceffes  of  our  fouls ;  and  therefore  His 
"judgment  is  according  to  truth."  He 
takes  cognizance  of  our  hearts  in  all  we 
do.  When  we  come  before  him  to  ferve 
him,  and  "  fit  before  him  as  his  people  fit- 
teth,"  he  obierves  whether  we  do  it  in  fin- 
cerity  and  devotion,  or  whether  our  hearts 
are  ftill  "  far  from  him.  ':  When  we 
pray  to,  or  praife  him,  he  obferves  whe 
ther  we  worfhip  him  "  in  fpirit  and  in 
truth,"  or  for  a  pretence  only  ;  and  that  we 
may  get  leave  of  our  consciences  to  in 
dulge  our  lufts.  When  we  impart  of  our 
temporal  fubftance  to  the  neceffitous,  he 
obferves  whether  this  is  done  in  chriftiart 
charity,  and  fingleriefs  of  heart,  or  that 
we  "  may  be  feen  of  men.  "  Whatever 
good  things  w^e  do,  and  whatever  fins  we 
abftain  from,  he  obferves  whether  we  do 
thus  from  a  fenfe  of  duty,  and  a  regard 
to  his  authority,  or  merely  from  fome 
prudential  and  worldly  considerations. 
He  difcriminates  exaftly  betwixt  the  in* 
ward  characters  of  all  men  ;  knowing 
who  are  truly  good  and  upright,  notwith- 
ftanding  their  numerous  imperfections  and 
failings  ;  and  who  are  at  the  bottom 
ftill  vicious,  notwithftanding  fome  things 
C  c  z  which 


,  c~ 


388  On  the  Deceit fulnefs 

which  may  appear  good  and  commenda 
ble  in  them. 

NOR  does  fuch.  a  perfect  knowledge  of 
our  hearts,  as  is  here  intended,  only  im 
ply  in  general,  that  God  diftinguifhes  be 
tween  good  men  and  bad  ;  but  alfo  that 
he  obferves  in  what  degree  either  of  thefe 
characters  belongs  to  us  ;  what  enhances 
the  guilt  of  fome  ;  what  leiTens  that  of 
others  ;  what  exalts  and  enobles  our  vir 
tues  ;  what  tarnifhes  and  fullies  them. 
It  farther  implies,  that  God  fees  our  good 
and  bad  purpofes,  whether  we  have  ever 
an  opportunity  to  put  them  in  execution 
or  not.  On  one  hand,  he  takes  notice  if 
there  be  a  'willing  mind,,  altho'  a  man  has 
it  not  in  his  power  to  lo  according  to  his 
wiihes.  On  the  other  hand,  he  fees  our 
evil  devices,  purpofes  and  inclinations, 
altho'  they  never  become  effect.  In  fine 
here,  when  God  is  faid  to  fearch  our 
hearts,  and  try  our  reins,  the  meaning  is, 
that  none  of  thofe  artifices  and  difguifes 
which  men  ufe,  in  order  to  impofe  upon 
one  another  ;  nor  any  of  thofe  deceits  and 
delufions, "  which  they  fometimes  put  e- 
ven  upon  themfelves,  can  in  the  le'aft 
degree  conceal  their  true  charafter  from 
almighty  God.  The  '«  Father  of  Spirits" 
immediately  infpefts  our  fouls  ;  penetrates 
to  the  bottom  of  them  ;  and  traces  them 

thro' 


of  the  Heart)  6cc.  389 

thro*  all  thofe  labyrinths,  and  doublings,  SERM. 

and  dark  paths,    which  neither  our  own,     XL 

nor  the  vulture  s  eye  hathfeen.^. — "  O  Lord ! 

"  thou  haft  fearched  me,  and  known  me. 

"  Thou  know  eft  my  down-fitting,    and 

"  up-riiing  ;  thou  underftandeft  my  tho't 

u  alar  off.     Thou  compafleft  my  path, 

"  and  lying  down,    and  art  acquainted 

"  with  all  my  ways.     For  there  is  not  a 

"  word  in  my  tongue,    but  lo,    O  Lord, 

"  thou    knoweft    it  altogether.  *    Thou 

"  haft  befet  me  behind  and  before.- — — 

"  Whither  (hall  I  go  from  thy  Spirit  ?  or 

"  whither  fhall  I  flee  from  thy  prefence  ? 

"  — If  I  fay,  Surely  the  darknefs  fhall  co- 

"  ver  me  ;    even  the  night  fhall  be  light 

"  about  me.     Yea,    the  darknefs  hideth 

"  not  from  thee  ;    but  the  night  Inineth 

"  as  the  day.    The  darknefs  and  the  light 

"  are  both  alike  to  thee  :   For  thou  haft 

"  pofTeffed  my  reins."  f  • — But  let  us  pro- 

"  ceed, 

3dly-   To  confider  the  end  for  which 
God  thus  fearcheth  our  hearts,    and  trieth 
our  reins,    Namely,    To  give  every  man  ac 
cording   to  his  iv ays,   and  according    to  the 
fruit  of  his   doings.     This  is    ftifl  fpeak- 
ing  after  the  manner  of  men.     God  is 
necefTariiy  omnifcient,  and  therefore  can 
not   buc   know  our  hearts.      However, 
He    is   here    reprefented    as    fearching 
,  C  c  3  them. 


390  On  the  Deceit fulnefi 

SERM.  them  with"  a  particular  defign  and 
XI.  tion  :  Which  manner  of  fpeaking,  when 
ufed  with  regard  to  men,  implies  iome- 
what  voluntary,  as  oppofed  to  that  which 
is  necefFary — -But  we  may  keep  to  the 
language  of  fcripture,  notwithstanding  \ 
always  remembring,  it  is  not  an  imperfect, 
but  a  perfect  Being,  that  is  fpoken  of. 

WE  are  to  confider  God,  not  as  a  curious 
Speft^tor,  taking  notice  of  our  ways  and 
hearts  for  his  amufement  ;  but  as  the 
fovereign  Lord  and  Judge  of  men  ;  the 
gracious  Rewarder  of  the  good  and  up 
right,  and  the  juft  Punifher  of  the  wicked 
and  deceitful  man.  This  mighty  "  Judge 
of  all  the  earth,  will  do  right;"  finally 
rendering  to  every  man  that  which  is 
fitting  and  proper,  whether  it  be  good  or 
evil  ;  and  this,  in  due  meafure  and  pro 
portion,  He  who  has  done  every  thing 
elfe  by  rule  ;  He  that  has  adapted  one 
thing  to  another  in  the  vifible  world,  with 
the  greateft  wifdom  and  exaftnefs  ;  He 
that  has  not  only  "  weighed  the  moun 
tains  mfcales,  and  the  hills  in  a  ballance"  ; 
He  that  has  not  only  "  numbered  the  ftars, 
calling  them  all  by  their  names/'  and 
^  meted  out  the  heavens  with  his  fpan  ;" 
but  alfo  "  numbered  the  very  hairs  of  our 
heads,"  the  fands  upon  the  fea-fhore,  and 
the  drops  in  the  ocean  ;  He  that  has  ad- 

jufted 


of  the  Hearty   &c.  391 

jufled  and  proportioned  all  things  in  the  SERM. 
natural  world,  I  fay,  with  the  utmoft  XI. 
care  and  exaftnefs,  from  whence  there 
refults  fuch  an  aftonifhing  order,  beauty 
and  harmony  ;  This  moil  glorious  Being 
cannot,  furely,  be  lefs  exaft  in  what 
ever  relates  to  the  intellectual  and  moral 
world,  for  the  fake  of  which  alone,  the 
other  was  created.  Happinefs  and  mifery 
will  eventually  be  dealt  out  by  Him  to 
thofe,  to  whom  they  refpe&ivcly  belong ; 
and  this  in  exaft  weight,  rccufure  and 
proportion,  according  to  every  mans  ways, 
and  according  to  the  fruit  of  his  doings  ;  in  a 
manner  befitting  the  great  Author,  the  all- 
powerful,  all-wife,  all-juft,  all-good  and 
merciful  Governor  of  the  world. 

NOR  could  He  do  what  is  right,  fit  and 
equal,  in  this  fenfe,  unlefs  he  fearched  our 
he  art  s,  and  tried  our  reins.  This  is  necei- 
fary  for  a  moral  Governor  ;  in  order  to  a 
proper  diftribution  of  rewards  and  punifh- 
ments,  happinefs  and  mifery.  The  know* 
ledge  of  our  words  and  external  aftions 
only,  would  not  (if  I  may  ufe  fuch  an 
expreffion  concerning  God)  qualify  him  to. 
judge  the  world  ;  and  to  render  to  moral, 
religious  creatures,  that  which  is  right  and 
fitting.  For  the  goodnefe  or  badnefs  of  a 
moral  and  religious  creature,  fuch  as  man, 
evidently  depends,  in  a  great  meafure,  if 
C  c  4  . not 


392  On  the  Deceitfulnefs 

not  wholly,  upon  the  internal  frame  and 
temper,  the  turn  and  difpofition  of  his 
heart.  The  love  of  Goodneis  is  plainly 
eflential  to  a  good  character  :  So  that  if 
we  could,  any  ways,  certainly  know, 
That  that  man,  whofe  moral  and  religious 
conduct,  externally  confidered,  is  blame-^ 
lefs  arid  good,  (fuch  as  it  ought  to  be)  had 
yet  no  regard  to  religion  and  virtue  in  hi? 
heart,  no  jfincerity  or  upright nefs,  but 
was  only  acting  a  part  ;  fhould  not  we 
ourfelves  be  far  from  looking  upon  his 
character  as  good,  in  the  fenfe  now  in 
tended  ?  Should  we  account  any  one  a 
pious  man,  becaufe  he  often  faid  his  pray 
ers,  if  we  knew  him  to  be  an  Atheift  in 
his  heart  ?  or  only  knew,  that  he  had  no 
love  and  reverence  for  that  God,  to  whom 
he  prayed  ?  Should  we  account  any  one 
a  true  chriftian,  becaufe  he  "  named  the 
name  of  Chrift,"  if  we  knew  that  he  did 
not  believe  in  him  ?  that  he  did  not  refpecl 
and  honor  him  ?  Should  we  think  any  one 
truly  charitable,  becavife  he  "  gave  his 
g^ods  to  feed  the  poor,  "  if  we  knew  that 
he  had  no  fixed  principle  of  benevolence  in 
him  ;  but  "  did  alms  to  be  feen  of  men  ?" 
Should  we  think  any  one  temperate  and 
fober,  in  the  moral  and  religious  fenfe, 
becaufe  he  abftained  from  ads  of  intem 
perance,  if  we  knew  that  this  proceeded 

fole  ly 


of  the  Hearty  &c.  393 

folely  from  a  regard  to  his  health  and  re-  SERM. 
putation?  Certainly  we  fhould  not.  Well ;  XL 
this  may  all  be  true  with  refpecit  to  fome 
perfons,  altho'  we  do  not  know  it  to  be 
fo.  Yea,  fome  pares,  at  leaft,  of  this 
good  behaviour  externally  considered, 
may  proceed  from  a  bad  principle  ;  from 
fome  finifter,  vicious  deiign.  For  a  man 
may  "  bring  even  his  prayers  to  God 
"  with  a  wicked  mind."  How  then  muft 
fuch  a  man's  character  Hand  in  the  eye  of 
Omnifcience  ?  Or  how  could  God  "  give 
every  man  according  to  his  ways,  and  ac 
cording  to  the  fruit  of  his  doings  ;"  if  he 
did  not  "  fearch  the  heart,  and  try  the 
reins  ?"  Under  a  perfect  moral  govern 
ment,  mull  not  the  heart  be  the  ftandard 
of  the  man  ;  fo  that  he  (hall  be  rewarded 
or  punifhed  according  as  that  is  good  or 
bad  ?  upright  or  deceitful  ?  and  in  pro 
portion  as  it  is  either  ?  No  actions  can  be 
deemed  good,  under  fuch  a  government, 
any  farther  than  there  is  an  honeft,  good 
temper  within,  which  correfponds  to 
them  :  Nothing  truly  bad  and  culpable, 
any  farther  than  there,  is  fome  what  wrong 
and  vicious  in  the  heart.  We  fhould  ne- 
^er  have  tho't  of  fettling  and  determining 
the  moral  and  religious  characters  of  men, 
by  their  outward  conduft,  had  it  not  been 
fpr  our  own  neceflary  imperfection  ;  be- 

caufe 


394  ®n  *he  Deceitfulnefs 

SERM.  caufe  we  cannot  fee  the  heart,  we  muft 
XI.  judge  by  the  outward  appearance.  This 
is  the  beft  rule  for  us  to  judge  by  ;  the  ap 
pearance  being  a  probable  indication,  tho' 
not  an  infallible  one  in  all  cafes,  of  the 
internal,  real  character.  But  a  perfect, 
all-knowing  Being,  Hands  in  no  need  of 
fuch  a  clue  :  He  looketh  direclly  at  the 
heart  :  There  he  feeth  the  character  as  it 
really  is  ;  and  he  will  give  every  man  ac 
cording  to  his  own,  whatever  it  be. 

FOR  the  farther  illuftration  of  what  is 
here  intended,    let  us  fuppofe  a  perfon 
born  with  fuch  natural  infirmities,     or 
placed  in  fuch  difadvantageous  circum- 
ftances,    that  he  could  perform  none  of 
thofe  actions  which  the  world  ufually  calls 
good  and  virtuous.     This  perfon  might, 
neverthelefs,  be  bleffed  with  a  pious  and 
virtuous  mind,  a  good  and  upright  heart : 
Would  he  not,  •  then,  be   one  of  a  pious 
and  good  character,  and  as  rewardable 
under  a  righteous  moral  government,  as 
if  he  had  been  in  a  capacity  to  "  bring 
forth  good  things,    out  of  the  good  trea- 
fure  of  his  heart  ?  "    Or  will  you  fay,  his 
character  is  vicious,    and  that  he  is  of  ill 
defert,    merely  becaufe  he  does  not  per 
form  thofe  good  works  which  others  do  ? 
and  which  he  himfelf  would   perform, 
were  it  in  his  power  !    Suppofe  another 

perfoa 


of  the  Heart^  Sec.  39  5 

perfon  labouring  under  the  like  infirmities  SERM. 
and  disadvantages  ;  ib  that  he  has  never  XL 
had  it  in  his  power-  to  do  any  harm  ;  to 
do  any  one  action  which  the  world  calls 
impious  or  immoral.  This  perfon  might, 
neverthelefs,  have  an  impious,  malicious 
turn  of  mind  ;  his  heart  might  be  full  of 
envy  and  malice  ;  he  might  have  an  in- 
inclination  to  do  the  evil  which  he  can 
not.  Is  not  his  character,  then,  bad  and 
vicious  ;  fo  that  he  as  truly  deferves  punifh- 
ment,  from  a  perfeft  moral  Governor,  as  if 
he  had  been  externally  vicious  ?  Certainly 
he  does.  Thefe  fuppoiitions  are  made  on 
ly  to  ihow,  that  a  man's  character,  is  really 
good  or  bad  only  in  proportion  as  his 
heart  is  fo  ;and  that  it  mull  finally  be  well 
or  ill  with  him  accordingly.  And  other- 
wife  there  would  be  no  need  of  God's 
fearching  the  heart,  in  order  to  his  giving 
every  man  according  to  his  ways.  For  this 
he  might  do  without  knowing  the  heart, 
if  external  aftions  made  the  character; 
and  men  were  no  farther  either  rewardable 
or  punifhable,  than  they  are  outwardly 
virtuous  or  vicious.  Why  need  the  heart 
itfelf  be  fearched,  unlefs  the  heart  itfelf  is 
to  be  "  brought  into  judgment, with  every 
"  fecret  thing  ?  " 

THIS  is  evidently  the  doftrine  of  the 
gofpel,  and,  I  think,  the  di&ate  of  reafon 

alfo. 


396  On  the  Deceit fulnefi 

alfo.  Upon  any  other  fuppofition,  what 
will  you  make  of  St.  Taufs  dodrine,  that 
tho  a  man  give  all  his  goods  to  feed  the  poor y 
and  his  body  to  he  burned,  and  have  not  charity, 
he  is  nothing  ?  What  will  you  make  of  St. 
John's  dodrine,  that  <wfafj  hateth  his  brother 
is  a  murderer  ?  What  will  you  make  of 
our  Saviour's  own  dodrine — He  that  look- 
eth — hath  committed  adultery — already  in  h(s 
heart  ?  Apply  what  is  laid  in  thefe  paflages, 
to  all  other  inftances  of  virtue  and  vice, 
and  it  will  hold  equally  true.  What 
ever  good  deeds  a  man  does  ;  yet  if  he 
has  not  a  corresponding  good  temper,  he 
is  nothing:  Whatever  lins  and  lulls  a  man's 
heart  is  fet  upon,  of  thofe  he  is  guilty  in 
the  fight  of  Him,  who  looketh  at  the  hearty 
and  will  give  to  every  man  according  to 
what  he  lees  therein.  I  (hall  juft  add  here, 
that  it  may  be  taken  for  granted,  every 
man  is  internally  vicious,  at  leaft  in 
the  fame  degree  that  he  is  externally  fo. 
But  it  cannot  be  fuppofed,  on  the  other 
hand,  that  every  man  is  internally  good 
and  pious,  in  the  fame  proportion  that  he 
ieemeth  to  be  fo,  for  this  plain  reafon  ; 
Becaufe,  were  this  feft,  there  could  be  no 
fuch  thing  as  hypocrify,  or  deceitfulnefs 
of  heart  ;  as  there  manifeftly  is,  in  that 
twofold  fenfe  which  has  been  confide- 
red, 

UPON 


of  the  Hearty  &c,  397 


OP  ON  the  whole:  We  are  allured  that 
God  "  hath  appointed  a  day,  wherein  he  ^ 
will  judge  the  world  in  righteoufnefs,  by  ' 
that  man,  whom  he  hath  ordained.  "  In 
that  day  the  fecrets  of  all  hearts,  which 
are  not  even  now  fecrets  to  our  Maker, 
will  be  difclofed  to  all  :  And  it  fhall  fare 
with  men  according  to  their  real  goodnefs 
or  badnefs,  their  internal  chara&er.  It  is 
indeed,  oi  ten  laid  in  the  holy  fcriptures, 
That  men  fhall  be  u  judged  according  to 
their  works;  "  "  according  to  their  deeds/* 
according  to  "  the  things  done  in.  the  bo 
dy.  "  But  it  is  fo  exprefled,  upon  a  pre- 
fumption  that  men's  hearts  correfpond  to 
their  works  ;  or,  vice  ve.  \  r  heir  works 
:o  their  hearts  :  Which,  in  general,  may 
be  taken  for  granted,  not  with  (binding  any 
thing  that  has  been  faid  in  this  difcourfe. 
Bur  there  are  manifeftiy  fome  exceptions  : 
And  it  is  equally  manifeft,  that  in  thofe 
cafes  where  there  is  not  fuch  a  correfpon- 
dence  bt  twite  men's  hearts  and  their 
deeds,  a  man's  heart,  not  his  deeds,  is 
what  mult  be  regarded  by  the  righteous 
Judge  of  all.  All  men  (hall  be  dealt  With, 
according  to  what  they  really  are  in  the 
eftimation  of  the  all-knowing,  all-juft  and 
good  Governor  of  the  world  ;  not  accor 
ding  to  outward  appearances,  or  die  falfe 
judgments  which  any  form  either  of 
tiiemfelves  or  others,  T  H  « 


398  On  the  Deceit  fulnefs 


THE  reflections  which,  I  fuppofe,  na- 
XI.      turally  ariie  out  of  this  fubject,  are  fuch 

Wrv"-J  as  follow. 

WE  are  hereby  cautioned  not  to  place 
any  undue  truft  or  confidence  in  men  ; 
but  to  exercife  a  degree  of  warinefs  and 
circumfpeftion  in  all  our  intercourfe  with 
them.  "  It  is  better  to  truft  in  the  Lord 
"  than  to  put  confidence  in  man  :  It  is 
"  better  to  truft  in  the  Lord  than  to 
"  put  confidence  in  princes.  "  Common 
prudence,  which  ought  to  be  reckoned 
among  the  virtues,  requires  this  caution 
and  circumfpedion  ;  fmce  men  may  be 
very  different  from  what  they  appear  to 
be.  "  Counfel  in  the  heart  of  man  is  like 
"  deep  water  ;  but  a  man  of  underftanding 
"  will  draw  it  cut.  Moft  men  will  pro- 

*Prov.2o.  «  claim  every  one  his  own  goodnefs  ;  but 
"  a  faithful  man  who  can  find  !  "  *  .  Thus 
faid  the  wifeft,  if  not  the  beft  of  men.  A 
diftruft  of  our  fellow-men  may,  indeed, 
be  carried  to  an  extreme  :  (  Which  is 
moft  frequently  done  by  men  that  are 
themfelves  deftitute  of  honor,  honefty  and 
virtue  :)  Without  a  confiderable  degree  of 
mutual  truft,  faith  and  confidence,  it  is 
manifeft  that  there  can  fcarce  be  any  fuch 
thing  as  facial  happinefs,  and  a  friendly, 
agreable  intercourfe  with  our  neighbour, 
And  a  good  nuu  would  rather  ftrain  a 


of  the  Heart,  Sec,  399 

point,  hope  all  things,  and  expofe  himfelf  SERM. 
to  fonie  disadvantages  and  impofitions,  XL 
than,  by  an  untverfal  diftruft  and  fufpicion 
of  others,  cut  himfelf  off  from  the  fatis- 
fa£tion  of  thinking  he  is  converging  with 
thofe  that  are  as  upright  as  himfelf.  It  is 
to  be  added,  that  the  daily  commerce, 
and  various  affairs  of  the  world,  could 
not  be  carried  on  in  a  manner  the  moft 
beneficial  to  the  Whole,  were  jealoufy, 
and  diffidence  of  man  to  man,  univerfally 
to  take  place.  The  prefent  ftate  of  man 
kind,  however  imperfecl,  plainly  requires 
fome  degree  of  mutual  faith  and  depen 
dence.  However,  there  is,  in  fome  fenfe, 
an  extreme  even  in  virtue.  Intire,  unre- 
ferved  confidence  is  to  be  placed  in  God 
alone  :  And  thofe  who  place  it  indifcrimi- 
nately  in  others,  may  poffibly  have  reafon. 
to  lament  their  eafy  credulity  ;  and  expe 
rience  the  truth  of  the  prophet's  words — • 
Cur  fed  is  the  man  that  trufteth  in  man. 

Bu  T  fmce  men's  hearts  are,  in  fome 
fenfe,  treacherous  and  deceitful  even  with 
regard  to  themfelves  ;  we  are  hereby  ad- 
monifhed  to  examine  our  own  ;  to  fcruti- 
nize  them  with  the  utmoft  care,  and  to 
keep  them  with  all  diligence :  For  out  of  them 
are  the  iffues  both  of  life  and  death.  Solo 
mon  tells  us,  that  "  he  that  trufteth  his 
own  heart  is  a  fool."  His  meaning  is,  that 

fined 


4QO  On  the  Deceltfulnefs 

SKRM.  fince  there  is  great  deceitfulnefs  in   the 
XL     hearts  of  wicked  men,  aiid  a  degree  of  it 
in  the  hearts  of  all  men,  it  is  folly  in  any 
One  to  be  unfufpicious,  or  not  jealous, 
concerning  the  integrity  of  his   o-wn.     A 
truly  vyife  man  will  be,  in  fome  degree, 
faithlefs  and  unbelieving  towards  his  own 
heart.     But  you  will  fay,  perhaps,   "  My 
:  heart  is  good  and  honeft  :  Why,  then, 
"  fhould  I  be  fo  injurious  as  to  diftrufl 
'  it  ? "    It  is  true,  your  heart  may  be  good 
and  honeft  ;  but  how  do  you  know  it  is 
fo,  unlefs  you  have  examined  it  ?    unlefs 
you  have  put  it  to  the  queftion  ?  unlefs  you 
have  tryed  how  it  will  bear  the  torture  of 
being  fevered  from  the  world  ?  unlefs  you 
have  denied  yourfelf  as  to  thofe  fins  and 
lulls,  which  molt  ea/ifj  befet  you  ?    unlefs 
you  have  taken  up  your  crofs,and  follow 
ed  your  Saviour  ?  This  is  the  teft  of  an 
honeft  heart.  And  if  you  have  never  done 
thus  ;  if  you  have  never  diftrufted  your- 
ielves,  nor  do  fo  at  prefent,  it  is  almoft  a 
demonftration   that  you  are  one  of  thofe 
un'wife  men,  of  whom  Solomon  fpeaks  ;  and 
that,  however  charitable  you  may  be  to- 
wards/your  own  heart,  it  is  ftill  deceitful 
above  all  things,  and  defperately  wicked.   Some 
other  perfons,  you  allow,    are  miftaken  in 
thinking  their   hearts  good   and  upright, 
•while  they  are  not :  May  not  thispoffibly 
be  your  own  cafe  ? — •  But 


of  the  Hear^  &G.  401 

BUT  whatever  fome  perfons  may  think,  SERM, 
it  would  be  a  great   abufe  of  this  fcrip-     XL 
ture-doftrine,  That  the  heart  is  deceitful, " 
to  infer  from   it,  that  a  man,  by   felf-ex- 
amination,  by  attending  to  the  operations 
of  his  heart,  and  bringing  it  to  the  teft  of 
fcripture  and  reafon,  under  that  influence 
of  the  good  Spirit  of  God,  which  is  com 
mon  to  all  men,  cannot  come  to  a  fcrip- 
tural,  rational,  and   fatisfadory  determi 
nation  concerning  his  own  heart,  whether 
it  be  good  or  bad.     The  poffibility  of 
this,  in  the  way  of  rational  deduction  and 
inference,  (  to  fay  nothing  of  the  Witnefs 
tf  the  Spirit  )  is  plainly  prefuppofed  in  all 
thofe  pafTages,  where  we  are  admonifhed 
to  prove  and   examine  ourfelves  to  this 
end,  that  we  may  know  ourfehes  :    Par 
ticularly  in  thofe  words  of  the  Apoftk, 
"  Examine  yourfelves,  whether  ye  be  in 
"  the   fakh   ;    prove   your   own  felves* 
'  Know  ye  not  your  own  Jelves,  how  that 
6  Jefus  Chrift  is  in  you,  except  ye  be  re- 
u  probates  ?  f  "     What  propriety  ?  what 
fenfe   would  there  be,  in   this  exhorta* 
tion,  unlefs  profeffed  chriftianfc  in  general 
might,  by  exercifing  due  .care,  come  to  a 
rational,  latisfaftory,  and  fcriptufal  deter 
mination,  concerning  their  own  proper 
character  >    ft  is  to  be  farther  oblerved, 
Tj^at  <J  truth,  and  real  good  fenfe,   and 
D  d  thorqugh 


a 


4O2  On  the  Deceitfulnefs 

SERM,  «  thorough  integrity,   carry  along  with 
them   a  peculiar  confcioufnefs  of  their 
own  genuinenefs  :   There  is  a  feeling 
belonging  to  them,  which  does  .not  ac- 
"  company  their  counterfeits,  error,  folly, 
"  half-honefty,  partial  and  flight  regards 
"  to  virtue  and  right,  fo  far  i  s  they  are 
"  confident  with  that  courfe  of  gratifica- 
"  tion  which  men  happen  to  be  fet  up- 
"  on.  "  *     A  truly   honeft,   good   man, 
either  muft,   or  may  if  he  pleafes,    and 
provided  time  and  opportunity  are  allow 
ed  him,  fatisfaftorily  know  his  own  heart ; 
he  may  know  his  own  religious  charac 
ter  fo  far,  at  leaft,  that  anxiety  and  fear 
fhall  be  cajt  out.     And  may  not  a  wicked 
man  know,  if  he  will,  that  he  is  really  fo, 
with  equal  certainty  ?  He  may  :  He  is  un 
der  no  ncceffity  of  difhoneilly  clofing  his 
eyes,  any  more  than  a  good  man  ;  thor 
he  may  be  more  inclined  to  do  it.    There 
is  no  difputing  fafe  ;  many  wicked  men 
have  actually  feen  themfelves  to  be  really 
fuch- — Since  then  both  are  polfible,  it  high 
ly  concerns  us  all  to  prove,  to  examine, 
and  know  our  ownfehes :  For  whether  we 
do  fo  or  not,  there  is  ANOTHER  who 
^  fearcheth  our  hearts,  and  tryeth   our 
"  reins,,  even  to  give  every  man  accord- 

tt  ing 

*  IBUhop  Butter's  Sermon  on  z  Sa m*  i*.  7* 


vf  fie  Hearty  &c.  40  3 

**  ing  to  his  ways,  and  according  to  the  SF.RM, 
"  fruit  of  his  doings/1  XL 

THERE  -are  none,  perhaps,  who  have  ' 
more  reafon  to  be  fufpicious  of  themfelves, 
than  yoitr  hot  religious  zealots  ;  the  great 
fticklers  for  what  they  call  orthodoxy, 
whether  juftly,  or  unjuftly,  it  now  mat 
ters  pot.  You  will  fometimes  fee  meii 
wrangling  in  fuch  an  imchrittian  manner, 
about  the  form  of  godlinefs,  as  to  make 
it  but  too  that  they  deny  the 

power  thereof.     You  will  find  fome  who 
pride  themfelves  in  being  of  what  they  call 
the  true  church,  fhowing  by  their  whole 
conversation,  that  they  are  of  \h&  Jynagogue 
vf  Satan.     Some  contend,  and  foam,  and 
curfe  their  brethren,   for  the  lake  of  the 
Athanafian  Trinity,  'till  'tis  evident  they  do 
not  love  and  fear  the  ONE  living  and  true 
God  as   they  ought  to  do.     Others  you 
xvill  fee  raging  about  their  peculiar  notions 
of  original  fin,  fo  as  to  prove   themfelves 
guilty  of  aclual  tranfgreffion  :  About  elec 
tion,  'till   they  prove   themfelves   repro 
bates  :  About  particular  redemption,  'till 
they  fhew  that  they  themfelves  are  not 
redeemed  from  a  vain  converfation.     You 
Will  hear  others- quarrelling  about  imputed 
righteoufnefs,  with  fuch  fury  and  bitter- 
nefs,  as  to  fhow  that  they  are  deftitute  of 
About  fpecial  grace,  fo  as  to 
D  d  2  jfhow 


On.  the  Deceit fulnefi 

fhow  that  -they  have  not  even  common  :' 
About  faith,  while  they  make  fhip  wreck 
of  a  good  confidence  :  And  about  the 
(iinal  perfeverance  of  the  faints,  'till  they 
prove  themfelves  to  be  no  faints  ;  and  that 
if  they  had  ever  any  goodnefs  or  grace, 
they  are  now.  fallen  from  it— But,  "  who 
"  is  a  wife  man,  and  endued  withknow- 
"  ledge  amongft  you  ?  let  him  fhew  out 
"of  a  good  converfation  his  works  with 
"  meeknefs  of  wifdom.  But  if  ye  have 
"  bitter  .envying  and  llrife  in  your  hearts, 
*'  glory  not,  and  lie  not  againft  the  truth. 
"  This  wifdom  defcendeth  not  from  a- 
"  bove;  but  is  earthly,  fenfual,  devilifh. — 
"  The  wifdom  that  is  from  above,  is  firft 
"  pure,  then  peaceable,  gentle,  and  eafy 
"  to  be  intreated,  full  of  mercy  and  good 
".  fruits,  without  partiality,  and  without 
".t>)>pocr$."  * 

THE  extreme  folly  of  hypocrify  is  very 
evident  from  what  has  been  faid.  God 
knows  our  hearts  already  ;  and  the  falfe, 
deceitful  man,  who  has  deluded  others  or 
toimfelf,  will  be  as  certainly  condemned 
hereafter,  when  we  fliall  "  all  appear  be- 
"  fore  the  judgment-feat  of'Chrift,"  as 
thofe  notorious  profligates,  who  "  declare 
"  their  fin.as^^w."  Go  on  then,  Oman, 
to  deceive  thy  fellow-mortals  and  thy- 
felf !  Go  on  to  mock  God,  faying  in  th}r 

heart/ 


ef  the  Heart,  Sec.  405 

heart,  "  The  Lord  (hall  not  fee;  neither  SERM,} 
"  ihall  the  God  of  Jacob  regard  it  !  "  But     XI. . 
yet,  "  He  that  planted  the  ear,  (hall  not  He 
44  hear  ?  He  that  formed  the  eye,  fhall  not 
44  He  fee  >  He  that  chafteneth   the  Hea~ 
44  then,  (hall  not  He  correct"  *  Thee  alfo.! 
Thou  mayeft  put  out  the  eyes  of  thine 
own  underftanding,  and  become  blind  to,, 
thy  felf  and  thy  danger  *  But  thou  can' ft. 
not  quench  the  eye  of  day  ;  thou  can'ft. 
nqt  put  out  the  eyes  of  thy  Judge,  which 
are  as  a  flame  of  fire  "  in  every  place,  be- 
"  holding   the   evil   and    the  good  :  "  J.j 
There  is    no  darknefs,  neither  foadow  of. 
death,  where  thou  canft  hide  thy  felf  from 
Him. — It  is  faid,  there  are  fome  animafe, 
which,  being  purfued,  are  fo  fimple  as  to. 
(hut  and  hide  their  eyes  from  the  purfuer, 
and  their  danger ;  thinking  both  are   re 
moved  when  they  are  no  longer   feen ; 
and  fo  being  felf-blinded,  they  become  a 
more  eafy  prey.     Thefe  filly  animals  (  if 
there  are  any  iuch)  are  no  ill  emblem  of 
foolifh,  felf-deceivers  ;  who  being  hunted 
and  haunted  by  their  own   confciences, 
and   purfued,  as   it  were,  by   the  great 
Avenger  of  blood,   "  make  lies  their  re- 
44  fuge,  and  hide  themfelves  under   falf- 
14  hood  ;  §  "  and   become   blind  to  their  * 
danger,  thinking  that  God  fees  them  no 
longer  when  they  are  hidden  from  them- 
D  d  3  felves. 


40  6  On  the-  Deceitfulmfi 


Telves.     But  in  vain  !  They  wrll'-foon   fall 
into  His  hands*  whofe  eye  ivlll  ''not  Jf  are  § 
'ihe  day  of  vengeance  ! 
BUT  tho'  this  fubjeft  (honld  be  confide- 
4*,\v\-i*red  .primarily.  and  principally,  as  a  warn 
ing  and  admonition  to  all  falfe  pretenders 
to  religion  and  virtue  ;  yet  it  may  be  im 
proved  'with  great  propriety,  For  the  en 
couragement  and  confolation  of  all  thofe, 
wilofe  hearts  are  right  with  God  ;    efpe- 
dally  thofe,  whofe  lot  it  is  to  have  their 
"  riames  caft  "out  as  evil  ;  "  to  be  reputed 
wicked  and  gracelefs  men,  arid  "  fepara- 
rated  from  the  company"  of  them  who1 
fty,   We  tire  holier  than  thott.     While  fome 
of  the  worft  men  have  been  extolled  for 
thtir  piety,  it  has  often  been  (  (hall  I  fay, 
the  hiippineft  ?    or  ),  the  unhappinefs  of 
thtfbeft,  fuch  "  of  whom  the  world  was 
ridt  worthy,  *'    to.  live  and  die  under  re- 
pro^ich;  to  have  all  their  good  evil-fpoken 
of  ;    all  they  fay  or   do,    raifconftrued, 
and  perverted  to  their  difadvantage,  by 
wicked  or  miftaken  men;     Thus  partial, 
thus  blind,  thus  unjuft,   is  the  world  in 
which  we  now  live.     But  let  us  -not  ac 
count  thofe  upright  men  miferabl'e,  whom 
*,        .our  Saviour  pronounces  bleffed,  j   how- 
"*"     *  -i'*2  ever  defpitefully  they  may  be  «/^atpre- 
fent.      God  "  iearches  the  hearts,    and 
trie's  the  reins,  "   not  only  that  he  may 

render 


cf  the  Heart)  -&c.  407 

tender  to  the  hypocrite  and  the  wicked  SERM. 
man,  his  juft  deferts  ;  but  that  he  may  al-  XL 
fo  give  to  the  upright,  in  whom  he  de- 
lights,  fuch  things  as  eye  hath  not  feen, 
nor  ear  heard,  neither  have  entered  into 
the  heart  of  man  to  conceive  ;  He  does 
it,  "  even  to  give  every  man  according  to 
"  the  fruit  of  his  doings,  "  whether  he 
be  wicked,  or  fincerely  good  :  And 
great  is  Their  reward  in  heaven.  With 
this  confideration,  holy  men  of  old  ufed 
to  fupport  their  fpirits  under  the  cenfures 
and  ill-ufage,  which  they  received  from 
the  world :  None  of  thefe  things  moved 
them  :  They  were  kept  in  perfett  peace, 
their  minds  being  flayed  upon  God — "  It 
"  is  required  in  ftewards,  that  a  man  be 
"  found  faithful.  But  with  me  it  is  a 
"  very  fmall  thing  that  I  fhould  be  judged 
"  of  you,  or  of  man's  judgment : — He 
"  that  judgeth  me  is  the  Lord.  There- 
"  fore  judge  nothing  before  the  time,  un- 
"  til  the  Lord  come,  who  both  will  bring 
"  to  light  the  hidden  things  of  darknefs, 
"  and  will  make  manifeft  the  counfels  of 
"  the  hearts.  "  *  With  fuch  confidera- 
tions  the  prophets,  and  apoftles,  and  o- 
ther  good  men  of  old,  ufed  to  comfort 
themfelves  under  bad  ufage,  and  fo,  in 
a  fort,  to  defeat  the  malice  of  their  ene 
mies  ;  And  in  proportion  as  men  in 
D  d  4  later 


408  On  the  Deceitfulnefs 

SERM.  later  ages    have  the  fame  faith  in  God, 
XI.     and  the  fame  integrity  of  heart,  they  will 
alfo  derive  confolation  from  them,  under 
iimilar  trials,  or  any  other. 

THE  world  is  now  in  a  great  meafure 
mafked  :  Even  profelTed  Chriilians  often 
carry  two  faces,  more  refembling  Jantts9 
the  pagan  deity,  than  their  Father  'which 
is  in  heaven.  But  the  time  is  coming  when 
all  the  world  will  be  unmalked  ;  when  one 
mari  fhall  have  but  one  face  ;  when  every 
perfon  ihall  appear  in  his  own  proper  co- 
.lours  ;  when  the  deceitful,  hypocritical 
man,  fliall  be  ftripped  of  his  gay  plumage, 
and  borrowed  ornaments  ;  and  the  Up 
right  (hall  appear  to  be  what  they  really 
are,  adorned  with  thole  internal  graces 
and  virtues,  which  are  "  in  the  fight  of 
4.  QOCJ  Of  grear  price.  "  §  Men's  true  cha- 
rafters  fhall  be  thus  made  manifefly  in  the 
day  of  the  rev  elation  of  the  righteous  judgment 
of  God-,  when  ".the  Lord  himfelf  fhall 
"  defcend  from  heaven  with  a  fhout,  with 
"  the  voice  of  the  arch  angel,  and  with 
:  the  trump  of  God  ;  "  when  He  w  fhall 
u  fit  upon  the  throne  of  his  glory,  "  (ill 
nations  being  gathered  before  him,  the 
fieep.  on  his  right  hand,  but  the  goats  on 
the  left.  In  this  day  of  retribution,  on 
the  decifions  of  which,  our  whole  interefl 
and  being  depends,  how  different  may  we 


of  tie  Hearty  &c.  409 

rcafonably  fuppofe  men  will  appear,  from  SERM. 
what  they  appear  to  themfelves  and  o-  XL 
thers  in  this  world,  where  fo  many  walk  ^—^^^J 
about  in  difguife,  in  a  vainjktw  !  Whom 
do  I  behold  yonder,  on  the  right  hand> 
with  holy  joy  and  triumph  in  their  faces, 
in  expectation  of  the  bleffed  fentence ! 
Are  not  many  of  them  thole,  whofe 
unaffefted  piety  and  virtue  was  unnoticed 
in  this  world  ?  Are  not  many  of  them 
thofe,  who  were  once  reproached  and 
condemned  by  rafh  men,  as  infidels,  as 
heretics,  as  hypocrites,  as  workers  of  ini 
quity  ? — But  what  do  I  hear  Him,  whofe 
judgment  is  according  to  truth,  faying  to 
them  ? — - "  Come,  ye  blefled  of  my  Father, 
"  inherit  the  kingdom  prepared  for  you 
"  from  the  foundation  of  the  world  !" — 
"  Whom  do  I  behold  yonder,  on  the  left 
hand,  with  unutterable  woe  and  anguifh 
in  their  faces  ;  curfing  tliefea,  death  and 
bell,  for  giving  up  the  dead  'which  'were  in 
them!*  and  praying  to  the  deaf,  unpitying  * Rw.  10 
'rocks  and  mountains  to  fall  on  them,  and  I3' 
"hide  them  from  "  the  face  of  Him  that  fit- 
"  teth  upon  the  throne,  and  from  the 

;  wrath  of  the  Lamb  ! "  f  Are  they  only  f  V(?tl\\ 
thofe,  whofe  "  fins  were  open  beforehand, 

'  going  before  to  judgment  ?  "J    Are  not  *  I1*j8** 
many  of  then!  thofe,  who  once  made  a 
profeffion  of  religion  ?  thofe,  who  once  con- 

tendcg  • 


4^0  On  the  Decehfulnef$ 

SFRM.  tended fo  earnefllj  for  what  they  called 
XL    faith  delivered  to  the  feints  ?  Are  not  many 
ofthemthofe,  whom  this  deluded  world 
tho't  -aim oft-  the  only  faints  in  it  ?  Are  not 
many  of  them  thofe,  who  Ihew'd  fuch 
zeal  even  about  the   circurnftantials  and 
forms  of  religion  ?  Are  not  many  of  them 
thofe,,  who  were  once  the  great  aflertevs 
of  what  they  termed  orthodoxy .?  and  who 
were   for  compelling,   even  by  carnal  ivea- 
potts,  all  they   fuppofed  out    of  the  true 
church,  "  to  come  in  ?  r''  Are  not  many 
of  them  thofe,.  who  once  tho't  and  laid, 
that  they  who  did  not  believe  exaftly   as 
they  did,  fhould  perijh  everlafthtgly  ?  Are 
not  many  of  them  thofe,  who  once  ima 
gined  almoft  all  mankind  excepting  them- 
felves,  would  be  damned  ? — ^But  what  fen- 
tence  do  I  hear  from  the  mouth  of  Him, 
who  knoweth  the  hearts  of  all  ?— "  De 
part  from  me,  ye  Curfed  I" — What  is  now 
become  of  all  that  feeming  concern  for 
the  glory  of  God  ?  the  purity  of  religion  ? 
the  falvation  of  fouls  ?  Alas  !  this  was  on^ 
ly  a  cloke,  a  malk  :  Worldly  policy,  am 
bition,  a  party-fpirit,  pride,  covetoufnefs, 
felf-conceit,    imcharky,    bigotry,  unholy 
wrath,  cenforioufnefs,   or  the  luft  of  do 
mination,  was  at  the  bottom,   concealed 
from   thefe  men  themfelves,   perhaps,  as 
well  as  from  many  others,  under  thofe 

fair 


of  the   Heart,   &c.  4.11 

fair  pretences!     While  they  made  broad  SBRM. 
their  phylatlerics,  and  affefted  fo  much      XL 
gravity,  devotion  and  fan&ity,  they  ftill v— VT— * 
loved  the  chief  feats  in  theftnagogues,  and 
-Xifsajls  ;  greetings  in  the  markets •,  and  to 
be  called,    Rabbi,  Rabbi.      Are  there  no 
men  of  this  fame  character  in  the  world 
at  prefent  ?    Would  to  God  there  were 
not  !    There  are,  indeed,  many  profeffed 
enemies  to  the  gofpel,  treating  it  with 
the  utmoft  contempt,  fcorn  and  derifion  ; 
and  blafphemoufly  reproaching  the  Author 
of  it  ;    which  to  them  is  an  evident  token  of 
perdition,    f   notwithftanding   their   pre-  t  p^f-  t. 
tences  to  probity  of  mind,    and  a  fincere     28* 
love  to  truth  and  virtue  :  For  if  the  gof 
pel  is  true,    we  know  that  fuch  men  hats 
the  light.     But  there  are,  probably,  many 
other  perfons,    who  cannot  endure  what 
is  commonly  called  infidelity  and  irreli- 
gion,   or  even  the  leaft  deviation  from  the 
principles  which  they  have  received  by  tra 
dition  from  their  fore-fathers  ;  who  are  yet 
as  deftitute  of  real  goodnefs  and  integrity 
of  heart,  as  many  open  revilers  of  Chrift  : 
So  that    had  they  lived  when  their  pre- 
deceflbrs,    the   Tharifees  did,    'tis  likely 
they  would  rather  have  cried,    "  Crucify 
Him,  Crucify  Him,"  than  "  Hail  Matter ;" 
unlefs,  perhaps,  they  had  cried,  "Hail/' 
and  kiffed  Him,  only  to  betray  \ — O  vain 

mortals  ! 


On  the  Deceit fulnefs 

mortals  !  God  is  greater  than  your  hearts, 
and  knoweth  all  things  :  Fie  now  fearch-' 
eth  them,  "  even  to  give  very  man  ac 
cording  to  his  ways."  To  His  equal,  im 
partial  judgment,  I  leave  you  ;  praying, 
that  ye  may  approve  things  that  are  excellent ; 
that  ye  may  ^SINGER  £,  and  without  of" 
i.  fence  'till  the  day  of  Chrifi.  *  So  lhall  not 
lhame,  indignation  and  wrath,  but  glory, 
honor  and  peace,  reft  upon  you,  Alas  ! 
"  The  hope  of  the  ungodly  is  like  duft 
"  that  is  blown  away  with  the  wind  ; 
"  like  a  thin  froth  that  is  driven  away 
"  with  the  ftorm,  like  as  the  fmoke 
".  which  is  difperfed  here  and  there  with 
44  a  .tcmpeft,  and  pafTethaway  as  the  re- 
u  membrancc  of  a  gueft  that  tarrieth  but 
"  a  day.  But  the  righteous  live  forever*- 
"  more  :  Their  reward  is  with  the  Lord, 
"  and  the  care  of  them  is  with  the  Moll 
"  High.  Therefore  (hall  they  receive  a 
"  glorious  kingdom,  and  a  beautiful 
"  crown  from  -the  Lord's  hand  :  For 
"  with  his  right  hand  (hall  he  cover  them, 
"  and  with  his  arm  fhall  he»  proteft 
"  them."  t 

f  Wifthm  ofSetmon,  V.  14,  i$»  16. 


SERMON 


SERMON     XII. 


ON    the   Shortnefs    and   Vanity   of 
human  Lifet 

Occaftoned  by  the  Death  of  a  young  Perfon, 


PSALM  XXXIX.  5,  6. 
B EH.  OLD,  Tho u  haft  made  my  days  as  aft 
.  hand-breadth,  and  mine  age   is  as  nothing 
before  Thee  :    verily  every  man  at  his  be/I 
eft  ate  is  altogether  vanity.     Selab. 
SU RELIT  every  man  ivalketh  in  a  vaix 
flew  :  farely  they  are  difquieted  in  vain — 


fubjeft  of  this  facred  Ode,  is  the 
JL  brevity  of  human  life  :  A  fubjefl, 
which  cannot  be  attentively  confidered, 
without  making  us  wifer  and  better. 
The  TJalm  was  compofed  by  David  in  a 
time  of  ficknefs,  as  plainly  appears  from 
the  latter  part  of  it :  "  Remove  thy  ftroke 
"  away  frpm  me — When  thou  with  re-> 

"  biikes 


414  On  the  Short  nefs  and  Vanity 

bukes  doft  correct  man   for  iniquity, 
"  thou  makeft  his  beauty  to  confume  a- 
way  like  a  moth— O  !  fpare  me,  that  I 
"  may  recover  ftrength  before  I  go  hence, 
"  and  be  no  more."     People  in  the  gloom 
of  adverfity,  efpecially  when  they  have  a 
profpe6l  of  foon  'walking  thro  the  'valley  of 
the  Jhadvw  of  death,  often  entertain  very 
different  fentiments  of  the  prefent  life,  and 
its  enjoyments,  from  thofe  which  they  en 
tertained  in  high  health,  in  the  vigor  of 
youth,  in  great  profperity,  -when  the  candle 
ofGodfliined  upon  their  heads.  *     Men  are 
not  generally  rouzed  into  a  thorough  fenfe 
of  the  fhortnefs  of  this  mortal  race,  and  of 
the  vanity  of  life,  'till  the  race  is  almoft 
run  thro',  and  forrow  comes  faft  upon 
them.     In  early  life,  and  in  our  profpe- 
rous  days,  we  lay  with  Him  in  the  para 
ble,  "  Soul,  thou  haft  much  goods  laid 
"  up  for  many  years  ;  take  thine  eafe,  eat 
"  drink,  and  be  merry  ;  "  not  confidering 
that  "  this  night  our  fouls  may  be  requi 
red  of  us."     Thus  do  many  fondly  build 
tipon  length  of  days,  and  pleafe  themfelves 
with  the  gay  hopes  of  a  long  fucceffion  of 
pleafurable  enjoyments  here  :  When  "  Be- 
"  hold  !    God  has  made  our  days   as  an 
hand-breadth,  and  our  age  is  as  nothing 
before  him  :    When  every  man  at  his 
beft  eftate  is  altogether  vanity ;  walking 


" 


of  human   Life*  415 

"  In  a  vain  (hew :  "  So  that  if  we  eagerly  SERM. 
purfue  after,  and  expeft,  felicity  here  be-     XIL 
low,  we  do  but  "  difquiet   ourfelvcs  in  ' — ***— ' 
Vain."     Time  and  experience  will,  foon- 
er  or  later,  convince  every  man  that  fuch 
hopes  are  delufive  ;  and  that  fuch  purfuits 
terminate  where  they  begin,  in  vanity  and 
vexat'wu  offpirit ;    not  in  the  poffeffion  of 
that  folid  happinefs  and  fatisfadion,  which 
is  the  objea  of  them.     It  were  well  for 
us,  if  we  were  convinced  of  this  moft  cer 
tain,  this  moft  falutary  truth,  more  fea- 
fonably  than  we  ufually  are  ;    that  fo, 
knowing  our  eW,  and  the  weafure  of  our 
Jays,  what  it  />,  we  might  early  apply  our 
hearts  to  ivifdom  :    For  we  could  fcarce 
fail  to  do  thus,  did  we  but  number  our  days 
aright  ;  did  we  but  know  how  frail  we  are% 
and  itiake  a  proper  eftimate  of  this  vain 
life — To  which  end  it  is,  that  this  pafTage 
of  fcripture  is  chofen  for  the  Aibje6l  of  the 
prefent  difcourfe. 

AFTER  reprefenting  to  you  the  Jhort- 
Kefs,  I  fhall  reprefent  to  you  the  vanity  and 
troubles,  of  this  life.  Then,  both  will  be 
confidered  as  the  appointment  of  almigh 
ty  God  :  For,  behold,  it  is  fie  that  has 
made  our  days  as  an  band-breadth -,  and  fab- 
jetted  the  creature  to  vanity,  fo  that  the  whole 
creation  groaneth^and  travaileth  in  pain  toge 
ther  until  now.  f  Thefe  things  being  dif-  .  R 

T' 


4i 6  On  the  Shortnefs  and  Parity 

DERM,  tin&ly,  tho'  briefly*   confidered,  the  fub- 
XIL     jeft  will  be  clofed  with  ibme  practical 
inferences  and  reflections. 

FIRST,  Let  us  confider  the  brevity  of* 
life.  Our  days  are  faid  to  be  as  an  hand- 
breadth,  one  of  the  fhorteft  meafures  in  ufe : 
And  our  age  is  as  nothing  before  God  ; 
before  Him,  with  whom  "  one  day  is  as 
"  a  thoufand  years,  and  a  thoufand  years 
"  as  one  day."  With  relation  to  an  eter 
nal,  omnifcient,  all-comprehending  Mind, 
the  longeft  limited  duration  muft  be  in 
deed  as  nothing.  When  the  Prophet  fpeaks 
of  the  greatnefs,  the  power  and  majefty 
of  God,  he  fays  that  "  all  nations  before 
"  Him  are  as  nothing  ;  and  are  counted 
"  to  him  lefs  than  nothing.  "  And  when 
\ve  contemplate  Him,  who  is  God  from 
everlafting  to  everlafting,  the  King  eternal 
and  immortal  ;  and  then  confider  the 
fhort  fpan  of  human  life,  we  may  adopt 
the  fame  prophetic  ftyle,  and  fay,  that 
.our  age  before  God  is  not  only  as  nothing, 
but  even  lefs  than  nothing  ar.d  'vanity. 
,  BUT  the  duration  of  this  our  mortal 
life  is  as  nothing,  £ven  with  relation  to 
fome  finite  Beings  :  I  mean  thofe  which 
•vvere  prefent,  and  miniftring  fpirits  to 
God,  \vhen  the  foundations  of  the  earth 
were  laid  ;  and  when  it  was  faid,  "  Let 
<c  US  inake  man.  "  The  Angels,  thofe 

"  Morning 


.    of  hutnah   Life.  417 

14  Morning  Stars,  then  fang  together,  and 
"  ALL  the  SONS  of  God  fhouted  for 
"  joy."  *  How  long  they  had  then  exifted, 
tve  cannot  tell  ':  But  they  will  furvive  'till 
the  human  race  is  extind.  They  beheld 
E  c  our 

*  Job  1$.  7.  Compared  With  J/ai>  4.  12— "How  art  tnott 
fallen  from  heaven,  O  Lucifer,  Son  of  the  morning  /" — The 
King  of  Babylon  is  here  more  immediately- intended,  (ver.  4.) 
but  there  is  a  plain  allufion  to  the  Prince  of  the  Dez'i/s>  once  ft 
Sftt  of  t be  morning,  a  mowing  Staf,  arid  ond  of  the  Sons  of  God, 
who  are  fometirries  called  Elobim.  It  does  not  appear  that  ther£ 
Were  any  apoilate  fpifits,  or  drills,  before  man's  creation.  Lit- 
lifer,  the  fir  ft  PRETENDER,  feems  then  to  have  falleti 
when  he  tempted  man  to  rebel  ;  fettinghimfelf  up  as  thePrjnctf 
and  God  of  this  world  ;  and  telling  our  firft  Parents  that  the^ 
mould  not  die,  but  be  as  the  Elobim.  After  the  fall,  We  knottf 
there  were  many  Elobim  both  good  and  bad  ;  but  only  Ohl 
JEHOVAH,  who  was  to  be  wormipped  by  facrifice,  Exofa 
22  20.  tgui  Jacrificat  Diis,  [  Heb.  Elohim  ]  pr&:erquamfoli 
J&HGtFJB,  anathema  ft  :  He  that  facrificeth  to  the  gods,  [to 
the  Ebbim]  except  to  the  only  JEHOVAH,  lei  him  be  accur- 
fed.  This  is  the  language  of  the  old  teftament  :  What  fayj 
the  new  ? — •"  There  be  gods  many,  and  lords  many,  but  to 
"  us  there  is  but  One  GOD,  the  FATHER"—  The  contraft 
to  Lucifer,  fee  Heb.  1.9.  Thou  baft  loved rigbte  i/Jnefs  and  ba 
ted  iniquity  ;  therefore  GOD,  even  Tby  GOD,  bath  anointed  tbet 
toitb  the  oil  of  gladuefs  above  tby  FELLOWS.  Betwixt  vVhorri 
and  the  Serpent  Was  it,  that  enmity  was  to  be  put  ?  Who  was 
finally  to  bruife  his  bead,  after  a  long  conteft  ?  £  See  Dan.  10. 
13.  and  frer.  21.  Alfo  Chap.  12.  Ver.  i.  ]  Who  was  manifef- 
^ed  in  thefulnefs  of  tirrie,  to  deftroy  tbe  works  of  tbe  devil  ?  to( 
judge,  and  caft  out,  \hsprince  oftbts  world,  who  was  a  Liar  ami 
a  Murderer  from  the  beginning  ?  Was  it  not  the  Logvs  /'—-tie' 
who  is,  bv  vVay  of  eminence,  ftyled',  The  only  be?otten  of  th« 
FATHER,  the  fir  ft -Bern  of  every  creature  ? — Ele  who  was 
known  [imperfeclly]  even  under  tne  old  teftaiiK'rit.  by  thefe 
titles—;'^  Ahgel  of  tbe.  Lor^s  prefence  ;  'The  Aiigelif  tbe  cove- 
rant  ;  ^Jbe  Mejfinger  of  tbe  covenant  ?  and  whom  David  iri 
Jfirit  called  his  Lord,  tho'  he  vyas  to  be  his  Son  accord!^  totho 
fcjb  ?  The  cobtell  betwixt  th^  great  Friend  acd  PaSroh  of  man. 


4i  8  On  the  Short  nefs  and  Vanity 

Our  origin  from  the  duft  of  the  earth  ; 
they  behold  us  returning  to  duft  again 
in  quick  fucceffion  :  They  fee  our  begin- 
'ing  and  end,  as  it  were  in  the  fame  in- 
Jtant ;  themfelves  (thofe  of  them  I  mean, 

that 


kind,  together  with  the  final  deciffion  and  iflue  of  it,  was  re- 
prefented  to  St.  John  in  vifion,  dpoc.  12.  7 — "  And  there 
"  was  war  in  heaven  :  JliiV£<ff/ and  his  angels  fought  againfl 
<f  the  dragon  ;  and  the  dragon  fought  and  his  angels,  and  pre- 
*'  vailed  not— And  the  great  dragon  was  caftout,  that  oldy*r- 
•'  pent,  called  the  devil  and  fatax,  which  decciveth  the  whole 
"  world1' — The  fcripture  informs  us  that  the  Logos  had  a  body 
prepared  for  him,  and  that  he  partook  of  fejb  and  blood,  that 
}ie  might  "  thro"  death  deftroy  him  that  had  the  power  of 
<!eath,  that  is  the  devil.  "  But  that  he  cook  into  perfonal  union 
with  himfelf,  an  human  Joul,  my  Bible  faith  not  ;  nor  that 
there  is  any  other  true  God,  befides  "  his  Father  and  our  Fa 
ther,  hisGod  and  our  God ."  Indeed  fome  who  call  themfelves 
Cbriftians,  have  exalted  even  the  Virgin  Mary  above  all  that  is 
called  God  in  heaven,  and  that  is  worlhipped  there  ;  faying 
that  me  is  more  kind-  and  merciful  than  God  himfelf ;  and  pray- 
irg  to  her  to  command  her  Son  to  befriend  them  ;  ftyling  her 
the  Mother  ofG»dr  &c.  It;  would  be  no  great  furprize  to  me 
to  hear  that  the  Pope  and  a  general  Council,  had  declared  the 
B.  Virgin  to  be  the  fourth \  or  rather  the  firft  Pcrfon,  in  the 
Godbead,  under  the  title  of  God,  or  Goddejs  THE  MOTHER  ; 
adding  that  neither  the  Per/ons  arc  to  be  confounded,  nor  the 
fubftance  divided ;  that  the  Mother  is  eternal,  the  Father  eter 
nal,  the  Son  eternal,  and  the  Holy  Ghoft  eternal  ;  but  yet 
that  there  are  not  four  Eternals,  but  one  Eternal  ;  that  this  is 
the  catholic  faitb,  which  except  a  man  believe  faithfully,  he 
cannot  be  faved—R*  THAT  HATH  AN  EAR  TO  HEAR,  LET 
HIM  HEAR  \  And  he  that  hath  a  month  given  him  to  blafpkeme* 
[Rev.  13.  5»  6.]  and  a  tongue  to  babble  without  ideas,  (un- 
dtrjlanding  not  what  he  fays,  nor  whereof  be  affirms)  let  hint 
blafpbeme  and  babble  Tf^But  neither  Papifls  nor  Proteflants 
ftiould  imagine  that  they  will  be  underftood  by  others,  if  they 
do  not  undcrftand  tbemfefoei ;  Nor  mould  they  think  that 
nonfenfe  wid  contr«did\ions  can  ever  be  too  fared  (9  be  ri- 
diculwt* 


of  human  Life.  41 9 

that  are  not  fallen)    enjoying  perpetual  SERM. 
beauty,  youth  and  vigor.     To  intelligen-      XII. 
ces  which   have  exifted  thro'  fo   many 
fucceflive  ages,  our  tranfitory  life  here  on 
earth,     muft   be    next   to   nothing   and 
vanity.         And 

MANY  things,  in  their  nature  corrup 
tible  and  perifhable,  perfevere  in  their  o^ 
riginal  ftate  of  beauty  and  fplendor,  much 
longer  than  mortal  man,  who  fadeth  like  a 
flo-wer.  The  heavenly  bodies  (thofe  great 
"Preachers  and  Apoflles  of  natural  religion, 
which  declare  the  glory  of  God  fo  audibly 
and  intelligibly,  that "  there  is  no  fpeech  nor 
"  language  where  their  voice  is  not  heard"  ) 
hitherto  fhine,  and  perform  their  revo* 
lutions  and  feveral  functions,  without 
any  apparent  diminution  of  their  luftre, 
or  vifible  figns  of  decay.  The  fun,  their 
Prince,  who  has  feen  fo  many  fucceffions 
of  men  upon  the  earth,  the  rife  and  fall 
of  fo  many  nations  and  empires,  that 
fun  is  ftill  vigorous,  and  ftrong,  and 
healthy,  tho'  he  is  fo  old}  as  a  bridegroom 
coming  vtitofhischamber,  and  rejoycing  as  a 
Jlrong  man  to  run  bis  race  :  His  circuit  is 
unto  the  end  of  the  earth  ;  and  there  is  nothing 
hid  from  his  light  and  heat.*  But  even  he  is  * 
mortal ;  iand  will  one  day  ficken  and  Ian- 
guifh,  all'  his  fires  becoming  extinft  ;  and 
his  ruddy  countenance,  black  as  fackcloth  of 
B  <e  z  fair. 


4  2  o  On  the'  Shortneft  and  Vanity 

SERM.  hair.  J  For  the  heavens  them  felves  fhall 
XII.  wax  old  and  perijh  ;  they  fhall  befitted  up 
ancl  changed  —  But  thou  Lord  !  haft  immor* 
tality,  dwelling  in  light  !  Thou  art  the 
Father  of  light  s^  ivith  ivhom  there  is  no  va- 
riablenefs,  neither  Jbadoiu  of  turning  ! 


days  of  man  are  now  as  an  hand- 
breadth,  even  compared  with  the  age  of  man 
in  the  firft  periods  of  the  world.  We  read 
of  one  and  another  of  the  Antediluvians, 
who  lived  to  near  a  thoufand  years  of  Age  : 
Indeed  they  all  did  fo,  (  excepting  Enoch 
who  was  tranflated)  descending  fromsldam 
down  toNoab,  in  a  right  line.f  And  fince 

chap.  v.  the  facred  hiftorian  makes  no  remark,  in 
timating  that  the  longevity  of  thefe  Fa 
thers  was  unufual  at  that  day,  the  natural 
prefumption  is,  that  it  was  common  for 
other  men  to  live  to  fuch  an  age,  before 
the  flood.  How  fhort  then  is  human  life, 
in  this  age  of  the  world,  compared  to 
Theirs  \ 

AND  in  the  next  period  after  the  flood, 
men  commonly  lived  four  or  five  hundred 
years  ;  as  appears  fromMofes's  account  of 

Gen  XI.  the  generations  of  Shem,  the  fon  of  Noah.§ 
However  the  life  of  man  feems  to  have 
been  gradually  contracted,  from  the  time 
of  Shem  to  that  of  Terah,  the  Father  of 
hittt  who  is  the  Father  of  the  faithful.  So 

that 


of  human  Life.  421 

that  the  age  of  man  in  ^Abraham's  days,  SERM. 
may  be  computed  to  be  about  an  hundred  XII. 
and  fifty  years.  From  which  it  feems  to 
have  been  ftill  fhortened,  down  to  the 
time  of  Mo/es,  who  fixes  the  meafure 
thereof  at  threefcore  years  and  ten. — "  We 
"  fpend  our  years  as  a  tale  that  is  told. 
"  The  days  of  our  years  are  three/core  years 
"  and  ten. "  *  However  Mo/es,  the  author 
of  thisPfalm,  does  not  mean  that  men  ge- 
jierally  attained  to  thefe  years,  in  that  pe^ 
riod  of  the  world,  He  intends  that  a  man 
who  arrived  at ' Jfuch  an  age,  might  be 
looked  upon  as  one  that  had  lived  out  all 
his  days,  fo  that  dying  then,  he  came  to 
his  grave  in  a  good  old  age>  as  a  flock  of  corn 
when  it  is  fully  ripe.  The  far  greater  part 
of  thofe  who  were  born  into  the  world, 
doubtlefs  died  much  earlier  ;  but  to  fur- 
vive  longer,  might  be  looked  upon  as 
fomewhat  unufual  and  fingular  ;  and  in 
deed  fcarce  defireable.  For  thus  it  is  im 
mediately  after  explained  : — "  And  'if  by 
'•  reafon  of  ftrength  the^he  fourfcore 
"  years,  yet  is  their  ftrength  labour  and 
-'  forrow  :  for  it  is  foon  cut  off,and  we  flee 
<4  away."  This  reprefentation  feems  to  be 
agreahle  to  the  prefent  ftate  of  mankind  ; 
fo  that  from  the  days  of  Mofes,  there  has 
probably  been  no  confiderable  alteration 
in  the  age  of  .man.  To  be  fure  it  is  not 
E  e  3 


422  On  the  Shortnefs  and  Vanity 

DERM,  protrafted  to  a  greater  length  in  common 
XII.    now  than  it  was  then,  if  it  is  not  fhort> 
ened. 

IN  thefe  later  ages  of  the  world,  but 
few  of  mankind,  comparatively  fpcaking, 
attain  to  threefcore  and  ten  ;  by  far  the 
grcateft  part,  not  to  half,  nay  not  to  a, 
..quarter,  of  thofe  years.  Many  die  in 
youth  ;  many  more  in  childhood  and  in 
fancy.  Many  no  fooner  fee  the  light, 
than  they  are  again  involved  in  death  and 
darknefs  :  and  ibme  never  fee  it  at  'all, 
pafjlng  aivay  by  an  untimely  birth*  '  Thus, 
S8.  O' Lord  !  "  Thou  turned  mail  to  deftruc- 
"  tion  ;  and  fay'ft,  Return,  ye  children 
"  of  men. — Thou  carried  them  away  as 
"  with  a  flood — In  the  morning  they  are 
"  like  grafs  which  groweth  up.  In  the 
"  morning  it  flaqrifheth, and  groweth  up; 
"  in  the  evening  it  is  cut  down,  and 
"  withereth.  For  we  are  confirmed  by 
"  thine  anger."f  Before  the  undiftingxiifli- 
90.  ing  fcythe  of  death,  fall  promifcuoufly 
the  rich  and  the  poor  ;  the  kings  and 
counfellors  of  the  earth,  with  their  fub- 
jefts  and  Haves  ;  the  robuft  and  the  in 
firm  ;  the  young  and  the  old  ;  the  beauti 
ful  Rachel  and  the  tender-ey'd  Leah  : 
With  bafer  fhrubs,  and  grovelling  weeds, 
fall  the  plants  of  renown,  and  the  cedars 
the  rofe  oi  Sharon >  and  the  lit- 

lies 


of  human  Life.  423 

lies  of  the  vallies  !  All,  AH,  high  and  lo^,  SERM> 
great  and  ftnall,  are  fwcpt  away  toget»r  XII. 
by  the  mighty  flood  which  God  has  t»  t 
upon  the  world  :  So  that  the  Nile,  as 
I  think  been  defcribed  by  fome,  is  an  "em 
blem  hereof;  fometimes  carrying  along  in 
it's  current,  the  Lords  of  this  lower  world, 
together  with  inferior  animals,  into  the 
common  ocean.  Thus  are  we  promifcu- 
oufly  carried  down  with  the  irrefiftibje  tor 
rent,  and  launched  together  into  the  wide, 
fathomlefs  ocean  of  Eternity,  where  we 
fail  like  Drake  and  Columbus,  in  fearch 
of  new  Worlds  !  How  fhort  is  the  fpace 
which  we  have  to  prepare,  and  lay  in  pro- 
vifions,  for  fuch  a  voyage  ?  Behold,  our 
days  are  not  meafured  by  furlongs,  by 
leagues  and  degrees,  but  by  an  band- 
breadth  ;  and  our  age  is  as  nothing :  Verily 
every  man  at  his  bed  eilate  is  altogether 
'vanity !  Our  life  is  "  as  a  vapour  that 
"  appeared!  for  a  little  time,  and  then 
"  vanifheth  away. "  But 

SE  CON  D  L  Y  ;  The  prefent  life  is  not  on 
ly  fhort  and  precarious ;  but  alfo  attended 
\vith  many  forrows.  Our  days  which 
are/>w,  are  alfo  evil :  So  that  there  is  no 
fuch  thing  as  being  completely  happy 
here.  When  we  centre  our  hopes  and, 
expectations  in  any  thing  below  the  flues, 
E  e  4  we 


424      >    On  the  Shortnefi  and  Vanity 

SEPM.  we  fondly  deceive  ourfelves ;  and   gather 
•  XII.    thorns  inftead  of  rofes.    It  is  as  impoffible 

^-"V"^  for  a  reafonable,  moral  creature,  to  be 
truly  happy  in  the  enjoyment  of  fenfual 
#nd  worldly  objects,  as  it  is  for  the  eye  to 
be  pleafed  with  the  found  of  a  viol,  or  the 
ear  charmed  with  a  beautiful  landfkip, 
Thofe  objects,  in  the  enjoyment  of  which 
alone,  fuch  a  creature  as  man  can  reft  and 
be  happy,  are  thofe  of  an  intellectual  and 
moral  kind:  Others  have  no  fimilitude, 
no  analogy  or  agreement.,  to  the  fuperior 
and  moft  (-excellent  part  of  our  nature  ? 
So  that  the  immortal  fpirit  will  ftill 
pine,  and  languifh,  and  crave  more, 
crying,  Give,  Give,  /till  it  is  "  filled 
*  with  all  the  fulnefs  of  God,  '  Thofe 
perfons  who  are  the  moft  fuccefsful  in 
purfuing  worldly  happinefs,  and  whom 
many  may  be  apt  to  envy,  are  not  (ber 
lieve  it  !  )  really  the  happy  men  they  are 
often  taken  to  be.  They  are  generally,not 
only  far  lefs  happy  than  they  are  fuppofed 
to  be  ;  but  alfo,  than  they  would  really 
be,  were  they  not  fo  eager  in  the  purfuit 
of  fuch  a  felicity.  They  walk  in  a  vaifr 
JheiV)  and  dif quiet  themfehes  in  yarn,  It  is 
only  the  (hew,  the  appearance  of  felicity, 
which  they  have  ;  a  gaudy  out-fide  fhew, 
the  form  of  happinefs  without  the  power, 
And  the  more  anxious  we  are  to  obtain 

felicity 


of  human  Life.  425 


felicity  in  this  world,  independently 
God,  the  great  fource  thereof,  the  fountain  XII. 
of  living  waters,  the  more  do  we  difquiet 
ourfelves  in  vain  :  In  the  language  of  -the 
prophet,  vtefpendour  money  for  that  'which 
is  not  bread,  and  our  labour  for  that  which 
Jatlsfieth  not.  We  have  wants  which  can 
not  be  removed,  defires  and  affections 
which  cannot  be  fatisfied,  by  terreftrial 
things  :  So  that  we  are  wretched  even  in 
fpite  of  that  pride,  which  prompts  us  to 
efteem  our  condition  happy.  And  if  fen*- 
fual,  worldly  men,  would  but  fpeak  out 
the  plain  truth,  they  would  join  with  SQ~ 
lomon  —  •"  Vanity  of  vanities,  all  is  vanity, 
and  vexation  of  fpirit;  "  and  confefs,  that 
even  in  the  midlt  of  laughter  their  hearts 
are  often  forrowfuL 

BUT  the  vanity,  vexation  and  difquie- 
tude,  from  which  human  life  is  infepara- 
ble,  arifes  not  merely  from  the  want  of 
proper  objects  here  below,  to  gratify  the 
various  affections  and  cravings  of  our 
compound  nature,  and  to  fill  up  the 
mighty  void  in  our  breads  :  There  are 
many  fofetroe  evils  and  calamities,  to 
which  we  are  unavoidably  fubje&ed. 
For  "  man  is  born  to  trouble  as  the  fparks 
"  fty  upwards.'*  The  greater  part  by  far, 
of  mankind,  are,  by  the  very  condition  of 
their  birth,  to  eat  bread  in  pain  and  forr 

row, 


426          On  tie  Shortnefs  and  Vanity 

SERM.  row,  if  they  eat  it  all ;   to  toil  hard  only 
XII.      for  a  tolerable  fubfiftence  and  living  here. 

'L-^r~1-1  Many  are,  by  the  providence  of  God,  re 
duced  to  great  diitrefs,  to  fuffer  hunger, 
nakednefs  .and  cold,  with  all  the  nume 
rous  and  fad  attendants  of  extreme  pover 
ty  »  The  greateft  part  of  mankind  now 
are,  and  alraoft  always  have  been,  op- 
prefTed  by  wicked  tyrants,  called  civil 
rulers,  kings  and  emperors  ;  oppreffed  by 
God's  fco urges,  that  call  themfelves  his 
minifters  for  good.  Many  are  afflifted 
with  long  and  painful  difeaies,  which  ren 
der  them  incapable  of  relifhing  or  enjoy 
ing  any  thing  ;  and  fo  as  to  make  both 
light  and  life  a  burden  to  them.  Some 
are  betrayed  by  pretended,  falfe-hearted 
friends  ;  others  are  affaulted  and  ruined 
by  profefied  enemies.  Before  we  return 
-to  the  duft  ourfelves,  we  are  often  called 
to  weep  over  our  dear  deceafed  friends 
and  relations,  our  other  felves  ;  and  have 
forrow  upon  forrow.  In  fhort,  number- 
lefs  are  the  difappointments  and  afflictions 
of  one  kind  and  another,  whereof  all  are 
partakers.  Nor  is  there  any  ftation  of 
life,  from  the  throne  to  the  galley,  or  the 
mines,  exempted  from  trouble  :  Purple 
and  Ermine?,  as  well  as  rags  and  fackcloth, 
often  cover  an  aking, .  diftrefTed  heart : 

Pr«M4.  ^ncj  eyery  heart  knoiveth  its  own  bitternefs.^ 

While 


of  human  Life.  427 

While  we   tabernacle   in  flefh,  we  muft,  SERM. 
whether  we  will  or  no,  be  in  one  refped     XII. 
like  our  bleffed  Saviour — "  Men  of  for-  ^-— v~— *' 
rows,  and  acquainted  with  grief:  "     And 
if  we  would  not  keep  fitch  company,  then, 
as  the  apoftle  faid   in  another  cafe,  we 
muft  needs  go  out  of  the  world.     Neither 
riches  nor  power  ;    neither  wifdom   nor 
piety,  can  wholly  fecureus  from  trouble 
and  vexation  here  :  For  even  thofe  good 
men  who  have  "  the  firft-fruits  of  the 
"  fpirit,  groan  within  themfelves,  waiting 
*'  for  the  adoption,  viz.  the  redemption  of 
"  the  body.  "  f     The  Ihort   life  which  t  Km.  s. 
we  live  in  thefe  mortal  bodies,  cannot,  in     z^ 
the  nature  of  the  thing,    but  be  a  life  of 
pain  and  difquietude,  even  tho'  we  live  in 
hope  of  a  better;  and  were  placed  in  thofe 
very  circumftances,  which    we  ourfelves 
cfteem  the  moft   eligible  of  any  in  this 
world.     Nor   is  this   the  effeft  of  blind 
chance  or  fate  :    For, 

THIRDLY,  We  are  to  confider  both 
the  brevity  and  the  forrows  of  this  life,  as 
the  appointment  of  God  almighty,  God 
all-wife,  juft  and  good — "  Behold,  Thou 
"  haft  made  my  days,"  &c.  Indepen 
dently  of  revelation,  we  know  but  very 
little  how  we  came  into  this  ftate  ;  what 
we  were  placed  here  for  ;  or  what  (hall 
become  of  us  when  a  period  is  put  to  the 

prefcnt 


428  On  the  Shortnefs  and  Vanity 

SERM.  prefent  life.  But  the  holy  fcriptures  give 
us  light  in  the  rnidit  of  this  darknefs. 
Revelation  informs  us,  that  to  be  fubjeft 
to  forrovv  and  death,  is  not  the  origi 
nal,  natural  ftate  of  man  :  But  that  we 
are  brought  imo  this  ftate  of -vanity  and 
trouble,  by  the  righteous  Lord  and  Go 
vernor  of  the  world,  in  confequence  of  the 
difobedience  of  our  common  Father.  By 
cne  man  fin  entered  into  the  world,  and  death 
Ij  ^-—Mankind,  to  fpeak  after  the  man 
ner  of  men,  were  originally  defigned  for 
immortality  ;  and  to  be  ever  happy  in  in-* 
nocence,  and  the  favour  of  God  :  But  the 
apoftacy  of  our  firft  parents  brought 
them  tinder  his  righteous  difpleafure  :  an4 
tjience  both  they  and  their  offspring  be 
came  ftibjeft  to  death  ;  which  has  ao 
cordingly  reigned  from  sfdam  to  Mofes^ 
and  from  Mofes  to  the  prefent  time,  even 
**  over  them  that  have  not  finned  accord-? 
"  ding  to  the  fimilitude  of  Adams  tranft 
**  greifion.  "  So  that  thq'  this  is  the  ap 
pointment,  yet  it  is  not  the  arbitrary  ap-. 
pointment,  of  our  Maker.— It  is  the  eifeft> 
and  the  manifeftation,  of  God's  juft  dif 
pleafure  againft  the  fin  and  rebellion  of' 
our  progenitors  :  And  He,  in  this  parti 
cular  inftance,  vifeteth  the  iniquity  of  the 
FATHER  upon  the  CHILDREN,  not  on 
ly  to  the  third  and  fourth  generation^  but  to 

all 


of  human  Life.  429 


generations.  For  iti  confequence  oi 
this  firft  tranfgreffion,  "  it  is  appointed  un- 
"  to  [all]  men  once  to  die ;"  to  die 
Jfirft  death,  tho'  not  the  fecwid  ;  it  being 
certainly  only  men's  own  perfonal  fins, 
that  can  fubjeft  them  to  inevitable  mifery 
and  torment  in  the  world  to  come.  Only 
the  fetil  that  finnetb,  fhall  die  the  fecond 
death.*  The  general  doctrine  of  fcripture 
concerning  the  introduction  of  mortality 
into  the  world,  may  be  fummed  up  in 
thofe  emphatical  words  in  the  book  of 
Wifdwi—"  God  made  not  death  forigi* 

»/  i_  C7 

''  natty  ;  ]  neither  hath  he  pleafure  in  the 
"  deitrudion  of  the  living.  For  he  crea~ 
"  ted  all  things  that  they  might  have  their 
**  being  ; — »and  there  is  no  poifon  of  de- 
w  ftru&on  in  them  ;  nor  the  kingdom  of 
*£  death  upon  earth.  For  righteoufnds 
"  is  immortal.— But  ungodly  men  with 
"  their  works  and  words  called  it  to 

£  them."§ — *"  God  created  man  to  be  im-' j  cfeip.  L 
w  mortal ;  and  made  him  to  be  an  image  **-  «3* 
€<  of  his  own  eternity*  Neverthelefs,  thro' 

£  envy  of  the  devil  came  death  into  the 
«  world  :  and  they  that  do  hold  of  his  fide 

^  do  find  it.  "  J  Such  as  hold  of  his  fide 
find,  not  only  temporal,  but  everlafting 
death* 

HERE  you   fee   the  fource  of  death. 
The  overflowing  flood  of  mortality,  by 

which 


43°  On  the  Shortnefs  and  Vanity 

SERM.  which  we  are  carried  away>  has  its  origin 
XII.  in  the  righteous  difpleafure  of  almighty 
'  God,  againft  the  workers  of  iniquity.  It 
might  perhaps  be  in  vain,  I  am  pretty 
fure  it  is  unneceffary,  for  Us  to  enquire 
minutely,  how  the  meafure  of  man's  days 
came  to  be  gradually  contracted  from  time 
to  time,  after  the  fall,  till  it  was  brought 
down  to  the  prefent  ftandard,  an  band- 
breadth.  Some  have  attempted  to  account 
for  this,  by  affigning  fome  natural,  phy- 
iical  caufes  :  How  fuccefsfully,  I  fhall  not 
pretend  to  determine.  But  to  me,  this 
matter  feems  not  to  fall  within  the  fphere 
of  human  knowledge  :  So  that  the  moft 
modeft  and  pious,  and  indeed  the  wifeft 
way  of  fpeaking  of  it,  is  to  fay — "  Even 
"  fo,  Father,  for  fo  it  feemed  good  in 
"  thy  fight.  "  It  is  enough  for  US  to 
know,  That  He  who,  for  the  fin  of  man, 
originally  fent  death  into  the  world,  has 
alfo,  in  his  infinitely  wife,  righteous,  and 
good  providence,  determined  the  meafure 
of  human  life  in  all  the  different  periods 
of  the  world  ;  by  whatever  natural  means 
or  caufes  it  may  have  been  contracted 
gradually,  'till  our  age  is  become  as  no 
thing  before  Him. 

THE  fame  general  account  is  to  be  gi 
ven  of  the  forrows  and  troubles,which  has 
already  been  given  of  the  fhortnefs,  qf  hu 
man 


20* 


®f  human  Life.  431 

man  life.  For  us  mortality  docs  not,  fo  SERM* 
neither  does  affiiS'ton^.  come  firth  of  the  duft, 
•*tor  doth  trouble  fpring  out  $f  the  ground.  .* 
God  who  ordained  the  former,  ordained 
the  latter  alfo  :  His  hand  and  counjel  are 
equally  concerned  in  bringing  both  upon 
mankind.  We  are  fobje&ed  to  fuch  vani* 
fy,  not  willingly,,  but  by  reafon  of  Him 
who  hath  fubje&ed  us  in  hope.  §  $ 

IN  DEED  many  of  the  forrows  to  which 
we  are  here-  expofed,  feem  evidently  to 
flow  from,  and  to  be  naturally  connected 
with,  this  decaying,  mortal  frame,  which 
we  have  fince  the  fall.  Hence,  bodily 
pains  and  difeafes,  'till  we  return  to  the 
daft  :  Hence,  our  turbulent,  diforderly, 
and  uneafy  paffions  :  Hence  we  are  called, 
from  time  to  time,  to  mourn  our  deceafed 
friends  ;  our  parents,  our  brethren,  our 
offspring  :  Hence,  when  old  age  comes, 
with  its  natural  attendants,  this  is  pecu 
liarly  an  evil  day  ;  the  years  then  coming 
wherein  the  moil  fay,  that  they  have  no 
plea  fare  in  them.-\  Thefe  and  many  other 
evils,  feem  to  be  infeparable  from  this  de 
caying,  mortal  condition. 

BUT  there  are  fome  other  forrows, 
which  fpring  not  fo  diredly  from  our 
mortality  ;  and  which  have  no  natural 
connexion  therewith,  tho'  they  were 
connected  with  it  in  God's  feutence  and 

curfe  : 


On  the  Shcrtnefs  an 

SERM.  curfe  \  I  mean  thofe  troubles  which  arife 
XII.  from  the  fterility  of  the  earth,  in  confe* 
quence  of  the  fall  ;  by  which  means  k 
becomes  a  painful,  laborious  thing,  for 
the  greater  part  of  mankind  to  get  a  fub* 
fiftence,  This,  we  know,  is  agreable  to 
the  original  fentence  j  and  therefore  it  is 
to  be  afcribed  to  the  will  of  the  fame  Gody 
who  has  fubje&ed  us  to  mortality 
"  Curfed  is  the  ground  for  thy  fake  :  in 
"  forro'W  (halt  thou  eat  of  it  all  the  days 
"  of  thy  life.  Thorns  alfo  and  thirties 
"  ihall  it  bring  forth  to  thee  :  and  thou 
"  fhalt  eat  the  herb  of  the  field.  In  the 
"  fweat  of  thy  face  {halt  thou  eat  bread, 
"  'till  thou  return  unto  the  ground.":]: 

THERE  are  many  other  evils  and  for* 
rows,  which  may  perhaps  be  more  pro 
perly  afcribed  to  men's  own,  perfonal, 
voluntarily  mifconduft,  than  to  their  ne-^ 
eeffary  frailty  and  mortality,  or  to  the 
curfe  of  God  upon  the  ground.  For  how 
numerous  are  thofe  pains  and  calamities^ 
which  fpring  direftly  from  the  lufts  of 
men  ?  from  that  intemperance,  and  thofe 
other  vices,  which  it  would  be  falfe  to 
fay  men  could  not  avoid  ;  and  to  charge 
which  upon  'God,  would  be  blafphemy  ? 
Mankind  certainly  bring  innumerable  for- 
rows  upon  themfelves,  by  their  own  ill 
conduit ;  all  which  it  is  more  juft  and 


of  human  Life*       &0  4.33, 


reafonable   to  place  to  the  fcore  of  their 
own  perfonal  wickednefs,  than  to  fpeak  of    XII. 
them    as  the  unavoidable   confequence   of L 
their  being  mortal  creatures,  placed  in  fueh 
a  ftate  as  the  prefent. 

HOWEVER,  even  thefe  evils  feem  to 
flow,  in  one  fenfe,  from    the  original  a- 
poftacy  ;  or  from  the  cnrfe  of  God  upon 
man,  confequential  thereto.    For  our  mor 
tal  body  (the  confequence  of  Adams  fin,)' 
being  in  clofe  union  with  our  fpirits,  is  the 
feat  of  thofepaflions,  which  are  the  imme 
diate  occafions  of.  our  finning  perfonally: 
"  We  know  that  in  us,  that  is  in  our /?(/?;, 
"  dwelleth  no  good  thing.  "     It  is  "  the 
"  flefb  that  lufteth  againft  the  fpirit."  It  is 
"  the  law  in  our  members,  that  warreth  a- 
"  gainft   the  law  of  our  mind,  bringing 
"  us  into  captivity   to  the  law  of.  fin.  " 
If  fin  reigns,  it  "  reigns  in  our  mortal  body, 
and   we    obey    it  in,  the  lufts  thereof."? 
Hence  we  read  of  the  body  of.\  this  death  ; 
i<e.  this  mortal   body  of  fin.     It   was  by 
the  ordination  of  Gp$i:  that  \ve  were  put 
into  thefe  bodies;  which  expofe  us   fo. 
much  to  temptation,  that  it  is  almoft,lif 
not  altogether  impoffible.  for,  us,  ' 
to  avoid  finning.     Ai>d  hence,  1 
it  is,  that  we  are  faid  to  be  by  nature 
dren  of -wrath  :  for  no  farther  than  we  are: 
^fituratty  the  children  of  difobed\enc$)<&\\ ,w.e 
F  f  "  be 


the  &bdrt#*fi  and  Vanity 

•  be  naturally,  the  children,  oif  the  objects  of 
wrath.  *  However,  no  paffion  or  afte&ion, 
•with  whiqh  we  are  born,  can  be  in  kfelf 
finftd^  it  becpmes  fo,  only  by  wilful -or 

,  carelefs  indulgence.      A  crqattire  cannot, 

5-ver.6.&   n    •  o i        r        i  •  r  ?  •«  i       Y 

cv.  3.  6.  ftnirty.  ipeakmg,  be  a  imner,  till  he  has 
violate^  feme  kw  of  God,  or  of  nature  : 
for  ^  im >s  the  trianjgrejjion  of "-the  law. J> 
But  not  to  digrefe-^- 

UPON  the  whole;  both  the  fhortnefs 
and  the  forrows  of  life,  *  are  the  effect  of 
God's  rigtiteous  difpleafure  againft  the  fin 
of  oua:£rftcparents.r  Tho'  we  fhoukl  al 
ways  diftkiguifll  betwixt  thofe  calamities, 
which  are  infcparable  from  this  our  mor 
tal  condition,  infeperable  from  our  prefeat 
ftate.of  uial  and  diicipline,  as  it  is  the  ap- 
poiattnent  of  God;  and  thofe  evils  and 
miferies,  which  mankind  bring  upon  them- 
felves  by  their  own  wilful  mifconduft, 
by  their  perfonal  vices.  For  want  of 
iXiaking  which  diflindlon,  many  perfons 
charge.Gtod  foolifiily  \  and' utter  bard  Jpeecbes 
aga^nfb  H'fm^  Xvhen  they  ought  only  to 
condemn  tbemfelves. 

BUT.  our  time  is  poorly  employed  in 
contemplating  the  brevity  and  forrows  of 
tjus^ajin  life,  unlefs  we  are  taught  hereby 
te^inafce  a  right  eftimate  thereof  ;  and  to 
th^o*  thefe  temporary  troubles,  itt  the 

that 


of  kufiian  Life* 

that  will  never  end.     Let  us,   therefore,  SERM. 
now  draw  fome  practical  inferences  and 
reflections  from  this  fubjeCt. 

AND  here,  in  the  firft  place :  Altho'  it 
niay  be  natural  for  us  to  lament  our  mor 
tal  and  forrowful  condition  in  this  world ; 
yet  fince  this  is  by  the  appointment  ttf 
God,  we  ought  humbly  to  acquieite  in 
it,  without  murmuring.  Our  duty  is  fub- 
miflion,  not  complaining  'or  finding  fault. 
God  had  an  indifputable  right  either  to 
give  us  life  and  being,  or  not  •  to  give  it 
to  us  either  for  a  longer  or  fhorter  time  ; 
and  to  make  our  condition  either  more 
or  lefs  happy,  as  feemed  proper  to  his  tm- 
erring  wifdom  and  goodnefs.  We  have 
no  demand  upon  his  juftice  for  a  longer 
or  happier  life,  than  that  which  he  be- 
ftows  upon  us  in  this  world,  fhort  and 
"unhappy  as  it  is.  Nor  fhould  it  be  ever  for 
gotten,  that  perfeCl  wifdom,  righteoufnefs 
and  goodnefs,  are  the  rule  of  his  difpeit- 
fations  towards  his  creatures.  The  State 
we  are  now  in,  is  fuch  a  one  as  God 
judged  proper  to  place  us  in,  in  order  to 
manifeft  to  Us,  if  not  to*  other  beings  in 
other  worlds,  his  holinefs  and  righteous 
feverity  ;  his  juft  difpleafure  agaittft  the 
workers  of  iniquity.  It  is  a  fignal  miam- 
feflktfcn  of  his  anger  againft  the-  firft  cranP- 
greflfors  of  his  law  in  diis  ^orH  ;  attdba 
F  f  ^  perpetual 


On  the  Sbortnejs  and  Vanity 


mementos  to.  Us;  their  poftefhiy, 
,13511.    ila^a-inarmei*  fome  what  analogous  foereto^ 

children  of  traitors  and  re 
bels  Icxthein  earthly  Sovereigns,  "are  o&en 
•deprived  of  the  iidieritaofcd  Lwbiehpfcy/  the 
.^d&ftitufrbnf  i  of  othe  govetonienty  1  would 
ptherwife  liaye,  defcended  to  Ithcna  :\  and 
are  Jabjefted.tQ  i  divers  inconveniences  ; 
yea,  \  to  a.degrefe  of  ftianaeiaad  infamy^  ai- 

fer  tbeflmi- 


has  trnis  fubjec- 
•ted  'xis*:to;nioitality,  to  vanity  and  tem 
poral  forrow,  ;on;  'account  of  the  original 
rebeliibcij  and  treafon  of  our  firft  parents, 
when  /  they  hearkened  •  to  the  devil,  has 
fubjefteduS  °w-fope.<  ;Our  condition  is  not 
defperaie  :  So  far  from  it,  that  God  has 
made  ample  provifion  for  our  deliverance 
From  this  ftate  of  bondage,  corruption  and 
:deathj  into  the  glorious  \  liberty  of  his  SO.HS. 
For  as  in  Adam  we  dier  fo  in  Cbrrft  we 
may.  be  made  alive  :•  And  as  we  have  bom 
the  image  of  the  ear  t/y,  fo  may  .we  a/Jo  bear 
4he  image  of  the  heavenly.  *.  How  joyfully 
iG?r.i5.  fd0Q$  it  become,  fuch  creatures,  in 
ftate,  to  receive  the  glad  tidings  of 
tion  thro'  Chrift,  who  has  "  -abolifhed 
•4<  death,  and  brought  life  and  immortalr- 
V  ty  to  light  thro'  the  Gofp'el  Jo  Sad  irt- 
wottldbeoarcondkion,  fubje<ftedto 


of  human  Life.  437 

fo  many  calamities  and  fufterings  as  we  SERM, 
are,  and  fo  ibon  to  drop  into  the   grave,      XII. 
'if  in  this  life  only  ivehad  hope;  if  we  had  no  v — v~~~* 
profpecfb  of  a  more  deiireable  Itate  of  exif- 
tance  hereafter.    Nor  indeed  can  we  have 
any  well-grounded  hope  or  profpcct  of 
fucli  aftate,  independently  of  the  exprefs 
promifes  of  God,  in  the  gofpel  of  his  Son. 
Mere  reafon,  or  the  light  of  nature,  fug- 
gefts  no   arguments  for  a  happy  immor 
tality,  which  are  conclufive  and  iatisfao 
tbry,  fo  that  we    can    reft    upon  them. 
But  "  blefled  be  the  God   and  Father   of 
"  our  Lord  Jefus  Chrift,  who,  according 
"  to  his  abundant  mercy,  hath  begotten 
"  us  again  unto  a  living  hope,  by  the  re- 
"  •furre&ion  of  Jefus  Chriit  from  the  dead 
"  to  an  inheritance  incorruptible,  and  un- 
"  defiled,  and  that  fadeth  not  away/'f~— 
This    moft  interefting  fubjeft  of  life  and  '  '3t  ^\ ' 
immorcality  after  death,lay  \vrapt  in  night 
and  darknefs,after  all  the  efforts  of  human 
reafon  and  wifdom,   being  hid  from  ages 
and  generations  :  But  it  is  now  fet  in  the 
full  beam  and  light  of  day,  by  the  gofpel 
finning  upon  it  ;  and  by  Him  who    has 
Jlnned  into  our  hearts,  to  give  us  the  light  of 
the  knowledge  of  His  glory,  in    '  of 

Jefus  ChriJL  *     Tho' '  vexa*  ^  >  2  ^  ^ 

and  death  abide  us  here  ;  yet  there* are 
nianfionsof  endlefs  peaceand  joy  .prepared 

•for 


438  On  the  Short nefs  and  Vanity 

SERM.  for  us  hereafter,  unlefs  we  will  not  enter  ify 
XII.      thro  unbelief.    To  fuch  mortal,  miferable, 
'-^~^~luj  fmful  creatures,    how  good  is   this   ne"w-s 
from  afar  country  ?  how  refreshing  this  cold 
water,  to  the  foiil  which  thlrfls  after  per- 
Feftion  and  immortality?  The  contempla 
tion  hereof,  to  thofe  whoib  hearts  are  folly 
pofTefled  with  the  belief  of  thefe  things,  ajt 
once   makes  the   hcavieil  afHiftions  /eeiii 
light,  draws  out  the  veirernQias  <  fting  of 
death,  and  fnatches  the  vklor^fr.orn   the 
grave  ;  enabling  them  to  triumph  over  it 
in  hope  of  the  glory  of  God,  and  of  that  ^  e1- 
ternal  life,  which  He  that  cannot  lie  hath 
•TIM.*,  promifed."  * 

BUT  we  are  admoniflied  by  the  fubjeft 
we  have  been  conficlering,  to  expert  ^f* 
flittions  of  one  kind  or  another,  while  we 
dwell  in  thefe  earthly  tabernacles  ;  and 
fhould  arm  ourfelves  with  patience,  that 
we  may  bear  them  in  a  becoming  manner* 
It  is  an  important  branch  of  wifdom,  to 
proportion  our  expectations  as.  to  this 
world,  to  the  nature  of  the  things  of  >it ; 
and  not  to  hope  for  more  felichy  h^re^ 
than  it  is  probable  we  fliall  ever  enjoy. 
Being  thus  wife,  we  fhould,  I  believe, 
expeft  but  little  from  this  world,  befides 
vanity  and  vexation  offpirit :  At  lekft,w£ 
ftiould  always  be  prepared  to  -fmeeft  with 
trials  and  foiTpws,  fo  as  not  fo  be  much 

fhockcdv 


of  human  Life.  439 

ihoeked  or  ruffled  by  them  when  they  SERM, 
come,  as  they  certainly  will,  however  we  XII. 
may  fondly  flatter  ourfelves.  It  is  both 
the  folly  and  the  unhappinefs  of  many, 
that  they  prom ife  themfelves  more  felici 
ty  here  below,  than  is  confiftent  with  this 
imperfect  ftate,  and  the  defigns  of  provi 
dence.  If  we  ever  enter  into  reft  at  laft, 
it  murt  be  "  thro'  much  tribulation."  *  *  Aa 
We  are  apt  to  prefume  in  our  profpcrity,  22< 
that  we  fhall  never  be  moved  ;  but  fome 
fudden,  unexpected  calamity,  foon  refutes 
the  fond  prefumption.  And  being  thus 
unprepared  to  grapple  with  affliftion,  it 
proves-  an  over-match  for  us  ;  and  falls 
much  heavier  than  it  would  otherwife 
have  done  :  For  to  the  natural  weight  of 
it,  there  is  added  the  uneafinefs  and  an 
xiety,  which  is  always  attendant  upon 
difappointment,  and  fruftrated  hopes. 
There  are  not  many  virtues,  of  which 
we  have  more  need  in  fuch  a  world  as 
this,  than  resignation  and  patience.  By 
fnatching  too  greadily  at  happinefs  here, 
we  only  make  ourfelves  the  more  mifera- 
ble — "  Be  patient  therefore,  brethren,  un- 
"  to  the  coming  of  the  Lord.  Behold, 
6  the  hufbandman  waiteth  for  the  pre- 
'  cious  fruit  of  the  earth,  and  hath  long 
'  patience  for  it,  until  he  receive  the  early 
"  arid  latter  rain.  Be  ye  alfo  patiei^t  ; 

«  ibblilh 


On  the  Shortnefs  and  Vanity 

ftablifti  your  hearts ;  for  the  coming  of 
"  the  Lord  draweth  nigh."  * 

BUT  lince  life  itfelf  is  fo  fleeting  and 
precarious,  we  are  admonifhed  not  to  put 
the  tho'ts  of  death  far  from  us  ;  but  to  be 
in  daily  expectation  of,  or  at  leaft,  in  daily 
preparation  for,  this  great  change.  To 
lay  pur  account  for  living  long  in  this 
world,  is  one  of  the,  moft-  unaccountable 
follies,  and  pregnant  with  numerpus  mif- 
chiefs  :^  And  yet  there  is  fcarce  a  folly 
which  is' more  common.  We  have,  almoft 
everyday,  affecting  examples  before  our 
eyes,  of  human  frailty,  and  the  uncertain 
ty  rpf  this  vain  life.  We  fee  our  neigh* 
bours,  our  acquaintance,  our  friends,  our 
relations,  drppping  in  death  and  darknefs, 
not  to  arife  'till  the  heavens  be  no  more.  ( We 
fee.. .people  .of  all  ranks?(  of  all . -ages,  th^ 
young:  and  old,  rich  and  poor,  male  and 
female,  bond  and  free,  daily  bowing  be-, 
fop  the  King,  of  Terrors  jBiany  of  w^om,, 
we  cannot  but  .acknowledge,  were  fiir  Icfs 
likely  a  few  clays  fmce,  to  ifall  before  him, 
than  , ourfelves.  And  yet,  fome  wray  or, 
other,  wre  ftill  flatter  ourfelves,  that  it 
be  long  before  our  own  tvu;u  QprpgSi-f 
homage  to.  this  greatMo;;^^.  ,\^^,take  it 
for  granted,  except,  w,heu  we  are  in  fome  - 
imminent  danger,  that  we,  have  feveral 
years  at  lead  yet  to  live.'  It  is  not  only  the 

young 


of  human  Life.  441 

young  and  healthy,  that  prefume  thus;  SB RM. 
but  even  the  infirm,  the  aged  ;  thofe,  on     Xfl. 
whofe  heads  hoary  time  has  fnowed,  per 
haps,  more  than  threefcore  years  and  ten ; 
and  who  already  {loop,  as  it  were  to  go 
down  to  the   tomb.       Many,   who  are 
icarce  more  than  the  remnant,  the  (hadow^ 
of  their  former  felves  ;  and  of  whom  it  is 
almoft  a  miracle  that  they  are  ftill  alive, 
ieem  to  think  that  hardly  any  thing  fhort 
of  a  miracle,  can  put  a  period   to   their 
days.      Strange  infatuation!    Mylterious 
delufion  !    "  Death   ftill  draws    nearer, 
"  never  Iteming  near !  " 

THIS  fond  prefumption  upon  life,  is 
not  lefs  pernicious  in  it's  confequences, 
than  it  is  in  itfelf  abfurd  and  unaccount 
able.  It  is  the  fource  of  the  moft  fatal 
errors  in  the  conduct  of  life.  This  is  the 
true  reafon,  why  fo  many  neglecl  thofe 
things  that  are  of  the  kit  importance,  and 
on  which  their  whole  being  depends, 
while  they  buly  themfelves  in  trifles ; 
while  they  are  careful  about  many  things 
of  no  real  importance,  and  dijquiet  tkem- 
fehes  in  vain.  Men  could  not  befo  taken 
up  with  their  amulements  and  paftimes, 
or  with  the  cares  of  this  mortal  life,  as  they 
generally  are,  if  they  had  a  jull  fenfe  of 
thefhortnefs  and  uncertainty  of  it,  and  of 
what  depends  upon  it.  Much  lefs  would 
G  g  they 


44%         ®n  th*  Shorttfe/s  and  Vanity 


they:  dam  to  go  dfiy  -fcdm  time  to  time,  in 
the  violation  of  God's  kn&wn  command- 
Hients,  if  they  ferioufly  refle&ed,  that  the 
feme  hour  wherein  they  fin,  they  might 
kft  up  their  eyes  in  bell,  being  in  torment  ! 
•  :SiNCB  this  life  is  ib'fllon,  and  the  for- 
rows  of  it  fo  -numefotis,  it  highly  con 
cerns.  us  .  to  improve  the  prefent  opportu- 
i)ity  for  feciTring  the  fpecial  favour  of  our 
MaMer,  by:  faith  unfeigned,  and  obedience 
to  the  gofpel  ;  that  fo  we  may  be  forever 
happy  .  iriiiis  moft  glorious  kingdom  and 
prefence.  We  are  degraded,  in  fomemea- 
lure,from  the  original  dignity  and  perfecti 
on  of  man  rBufc  we  are  not  totally  caft  off,, 
Hnd  difmherked,   by  that  great  Lord  and 
Fatherp  whafe  Qffspring  we  are.     He  has 
given  us  the  ftrongeft  poilible  afTurance, 
that  he  delighteth  not  in  obr  deftiai<fl:ion  ;. 
bilt  that  the  'wi  eked  for  fake  bis  'way  and  live* 
He  now  allows  us  an  opportunity  to  work 
quit  our  falvation  -f    ttet  fo  we  may  pafs 
qutof  tliis  world  of  forrow  and  death,  into 
that^wh€f^4//  Uartfiall  be  -wiped  away  fi'tfyt 
cxr  ejtefri  ^vhete^-ths^-ft^^be^id.moi:^' 
^fa/^neitherySrrW^y  tit^  dyin&  iiekher  any 
more  -pain  ;  the  firmer  things  being  paffed  a~ 
•Rtv.  ai.  'wsa^  If  We  do  not  defpije  his  reft,  Mt  are 
4^        heartiiy-dMrpus  of  ehterirtg  into  it,  there 
is  a  peaceful  harbour  provided  for  our  re*^ 
coption/cfro^'theft^rfi  that  has  almoft 

fbip- 


of  human  Life.  443 

ftiipwreck'd  us  ;    and  which   continually  SERM. 
beats  upon  us,  while   we  fail   upon  the     3Q3. 
ftream  of  Life.     There  is  a  facred  ark  -pre-  Vi-*v*-> 
pared  for  us,  wrhich  can  neither  fink  nor 
overfet  ;    and  which  fhall    finally    reft, 
when  the  waters  are  affwaged,  not  upon 
the  mountains  of  Ararat,  but  upon  mount 
Zion  that  is  above,  the  mount    of  God  ; 
where  all  thofe  who  do  not  refufe  to  be 
faved,  fhall   appear  before  Him,  and  be 
hold  his  face  in  right  eoufnefs.      Let  us  not 
therefore  drown,  and  fink  into  perdition ; 
or."  neglect  fo  great  falvation  ;  which  .at 
"  the  ftrft  began  to  be  fpokeh  by  theLord, 
"  and  has  been  confirmed  unto  us  by  them 
"  that  heard   him  ;    God   alfo  working 
"  with  them  both  with  ligns  and  wonders, 
<J  and  divers   miracles,    and  gifts  of  the 
"  Holy -Ghoft,according  to  his  own  will." 
Have  we  any  time  to  lofe,or  throw  away, 
when  life  is  f b  precarious,  and  when  our 
All  is  at  ftake  !     What  tongue  of  man, 
or  of  angel,  can  fully  exprefs ,;the  impru 
dence  and  madnefs   of  ;thofe>  who  cair 
trifle  and  procraftinate,  and  lull  themfeltes 
to  reft  in  their  fins,  when  they  know  not 
\vhat  a  day,  an  how,  prj  $  moment,  may 
bring  forth  •!  M.  Awake  I.thbu  thatfleepeft, 
c  and   arife  froiu  the  dead  ;  and  Cbrift 
"  fhall  give  thee  life,  "    Awake,  and  call 
upon  tbj  God,  or  thou  dieftforetertiiprei 
G  g  2  l4ow 


44*  ®n  the  Shortnefs  antiFVanity 

SERM.  Now  is  the  accepted  time,  and  the  day  of 
XII.  foliation  ;  To  morrow  may  not  be  fo  ;  but 

1—^v~1-/  the  day  of  perdition  to  thofe,  who  having 

*  Rev.  2.  efface  given  them  to  repent,  repent  not  !  * 
21  •  Moreover  : 

THOSE  who  truly  fear  God,  while  they 
live  in  this  world  of  trial  and  difcipline, 
altho'  they  are  already  Jons,  fhould  ftill 
leant  obedience  by  the  things  ivhich  they  fuf- 

,  #>£  fir*  t  We  fhould  endeavour  to  make  a 
g.  right  ufe  of  all  thefe  temporal  forrows, 
that  fo  they  may  turn  to  our  fpiritual  and 
eternal  advantage.  It  is,  not  a  mere  aft 
ofjoverefgutj-'in  God,  to  afflift  and  grieve 
the  children  -of  Men  :  nor  docs  he  do  it 

£  Lam.  3.  willingly,  f  For  altho'  we  may  have  had 
33'  fathers  ofourflejli,  who  corrected  us  only 
after  their  own  pleafure  ;  yet  the  Father  of 
our  fpirits  chafteneth  us  "  for  our  profit, 
that  we  might  be  partakers  of  his  holt- 
nefs  :  "  And  if  we  gave  Them  reverence, 
"  fhall  we  not  much  father  be  in  fubjee- 
"  tion  to  the  Father  of  fpirits,  and  live  ?  ' 
Our  affliftions  are  friendly  admonitions, 
defigned  in  providence  to  wean  us  from 
this  world,  to  exalt  our  tho'ts  and  defires 
to  a  better,  to  purge  away  our  drofs,  and 
td>i?efilie^i6xirc Dittoes,"  that  being,  .thus 
tryed,  we  may  come  'forth  as  gold,  and  be 
*4  found  unto  praife,  and  honor,  and  glo- 
!*  xtf  Ifwe  concur  with  tha  gracious- 
£  J 


, 


cf  human  Life.  445 

fign  of  providence  in  affliAing  us,  neither  SERM. 

defpifing  the  chaftening  of  the  Lord,  nor     XII. 
yet  fainting  when  we  are  rebuked  of  him,  v-~v"^ 
we  fhall  be  made  the  wifer  and   better  by 
our  troubles  ;  even  they  will  work  together 
for  good  to  us.     To  which  end,  ,of  what 
ever  kind  our  afflictions  are,  we   fhould 
always  confider  him,  who  once   endured 
the  contradiction  of  fmners  againft   him- 
felf  ;  Him,  who  for  the  joy  that  was  fet 
before  him,  endured  the  crofs,  defpifing 
the  fhame  ;  Him,  who  being  made  a  little 
lower  than  the  angels,  for  the   fufferings 
of  death,   is    now  crowned   with    glory 
and  honor.     For  while   we  keep  in  view 
tHs  illuftrious  example  of  patient,obedientr 
fuffering,    and  of  glorious  reward,  it  will 
be  impoflible  for  us  to  be  "  weary  or  faint 
in  our  minds:"  *    SinCc,  if  \vcfujfcr  with*^'  *z> 
him,  and  in  imitation  of  him,  we   know 
that   we  fliall  alfo  be  glorified,  and  fhall 
reign,  ivlth  Him.-\  But  irreclaimable  tranf-f  Rm^  8 
greffors  fhould  remember,    on   the  other    *i>  and 
hand,  That  he  who  being  often  reproved       "n'  * 
by  God's  word,  and  the  afflictions  which 
his  providence  fends,  ftrll  hardencth  his* 
neck,  and  his  heart,  "  fliall  faddenty  be 
deftroyed,  and  that  without  remedy."  § 

Again  : 

SINCE  this  world  is  fo  full  of  vanity 
and  forro  w  -*  jSnce  there  is  fo  little  of  folkf- 

hap- 


446  On  the  Shortnefs  and  Vanity 


happinefs  to  be  expe&ed  from  it,we  ought 
XII.  not,  furely,  to  be  very  fond  of  living  long 
in  it.  If  God  had  made  our  days  lefs  than 
an  hand-breadth,  it  is  not  eafy  to  fee  why 
good  men  fhould  be  much  dejefled  at  this 
reflexion,  unlefs  the  prefent  life  had  been 
imich  lefs  vain  and  unquiet  than  it  really 
is.  It  is  very  incongruous  for  thofe,  who 
are  daily  complaining  of  the  forrows  of 
life,  to  be  fo  fond  of  living,  as  men  ufually 
are.  Why  are  we  backward  to  leave 
that  world,,  where  we  can  find  no  reft  for 
the  fole  of  our  foot  ;  and  are  as  uneafy  as 
Noah's  dove,  before  the  waters  fubfided  ? 
Shall  I  tell  you  the  true  reafon,  why 
profefled  Chriftians  are  generally  fo  de- 
iirous  of  living,  and  fo  afraid  of  dying  ? 
It  is  becaufe  they  have  fome  mif-giyings  ; 
fome  apprehen  lions  that  they  are  not  pre 
pared  for  another  world  ;  or  at  leaft,  not 
for  that,  which  they  would  choofe  to  go  ; 
and  that  if  they  fhould  make  an  exchange, 
it  muft,  probably,  be  for  the  worfe.  And, 
indeed,  it  muft  be  confeflfed,  that  they  who 
have  no  rational  grounds  to  believe,  but; 
that  if  they  die,  they  muft  die  the  death' 
of  the  unrighteous,  and  their  laft  end  be 
Ifce  his,  have  great  reafon  to  be  defirous 
of  living  longer  here,  as  troublefome  and 
vexatious  as  this  life  is.  But  what  caufe 
good  men  to  be  fond  of  Iife3or  afraid 

of 


of  human  Life.  447 

of  death  ?  they,who  have  a  well-grounded  SERM. 
hope  in  the  exceeding  great  and  precious  XII. 
promifes  of  the  gofpel,  whereby  they  are  r 
already  "  made  partakers  of  a  divine  na 
ture  ?"  Is  there  any  thing  on  this  fide  the 
grave,  very  defireable  ?  any  thing  in,  or 
beyond  it,  very  terrible,  to  them  \  Do  we 
fear  the  grave  will  be  always  victorious  ? 
Do  we  fear,  that  the  angels,  when  they 
receive  our  departing  ipirits,  will  lofe 
their  way,  and  not  convoy  us  fafely  to 
Abraham  ^  bofom  ?  Do  we  dread  the  tho't 
of  being  again  united  to  our  dear  friends, 
who  died  in  the  Lord ;  and  who  are  gone 
before  us  to  the  paradife  of  God  t  Are  we 
loth  to  become  communicants  with  the 
church  triumphant  of  the  FirftBorn,  which 
are  both  written  and  bleffed  in  heaven  ? 
In  fine,  do  we  dread  the  tho't  of  going  to 
the  general  affembly  of  juft  men  made 
perfeft  ?  to  the  innumerable  company  of 
angels  ?  to  Jefus  the  Mediator  of  the  new- 
covenant  ?  to  God  the  Judge  of  All  ?  to 
Him,  with  whom  is  the  fpring  of  life  ;  in 
whofe  prefence  there  is  fulnefs.of  joy  ;and 
at  whole  right  hand  are  pleafures  forever 
more  ?  There  feems  not  to  be  any  thing 
very  terrible  in  thefe  things  ;  nor  any 
thing  in  death,  which  mould  make  a  fin- 
cere  Chriftian,  thro'  fear  of  it,  all  his  life 
time  "  fubjed  unto  bondage,"  If  it  is  thefe 

bodies 


448          On  tie  Shortnefs  and  Vanity 

SB  RM.  bodies  which  we  now   inhabit  that  we 
XII.      are  fo  fond  of,  even  they  Ihall  fhortly  be 

V"^1'*^  reftored  to  us  :  The  fea,  death  and  hades, 
will  be  faithful  to  their  truft  ;  and  deliver 
up  the  dead  which  are  in  them,  when  He 
who  is  Lord  both  of  the  dead  and  living, 
"  fhall  appear  the  fecond  time,  without 
"  fin  unto  falvation."  But  thefe  bodies  we 
fhall  receive,  in  the  renovation  of  all 
tilings,  not  grofs  and  vile,  as  they  are 
when  laid  in  the  grave  ;  but  fitted  up  and 
repaired,  and  made  more  fuitable  for  the 
habitation  of  purified,  immortal  fpirits/ 
The  terreftrial  body,  fhall  be  railed  a 
celcftial  ;  that  which  is  fown  in  corrupti 
on,  fhall  be  raifed  in  iiicorruption ;  that 
which  is  fown  in  dif honor,  fhall  be  railed 

•  i  Cor.  in  glory.  *  A  truly  living  and  chrilliaii 
15.  40.  faith,  anticipates  thefe  things,making  them 
prefent  to  the  mind,  as  tho'  they  were  al 
ready  accomplifhed  :  So  that  the  language 
of  the  apoftle.will  appear  natural — "  God, 
"  who  is  rich  in  mercy,  for  the  great  love 
"  wherewith  he  loved  us,  even  when  we 
"  were  dead  in  fins,  bath  quickened  us  to- 
u  gether  with  Chrift,  (by  grace  ye  are 
"  faved)  and  hath  raifed  us  up  together 
"  and  made  us  fit  together  in  heavenly 
*'.  places  in  Chrift  Jefus ;  that  in  the  ages 
"  to  come  he  might  fliew  the  exceeding, 
"riches  of  his  grace,  in  his  kindnefs  to- 

*'*• 


of  human  Life. 

14  wards  us  thro*  Chrift:  Jefus.  "  f    Be  once  SERM. 
fully  poflefled  of  thefe  evangelical  fenti-     XII. 
ments  ;   and  then,  if  you  can,  be  ferry  iTSfT!' 
that  God  has  made  our  days  as  an  hand-   4,—  7. 
breadth,  and  our  age  as  nothing   before 
Him  ;   be  anxious  about  what  may  befal 
you  in  life,  and  fhudder  at  the  terrors  of 
the  tomb  !—  "  O  death  !   where  "— 

FOR  the  fame  reafon  that  fincere  Chri- 
ftians  cannot  confiftently  be  very  fond  of 
life,  or  fearful  of  death,  they  cannot  mourn 
difconfolately  for  their  pious  friends,  who 
have  already  "  put  off'  this  tabernacle.  ' 
To  the  truly  good,  the  day  of  death  is  far 
better  than  that  of  their  birth:  And  if  we 
love  them,  we  fhall  rejoice  becaule  they 
are  gone  to  the  Father.  If  you  are  not 
ignorant  concerning  them  that  are  afleep  ; 
if  you  do  not  think  they  are  perijlied  •  if 
you  fully  believe  the  great  do&rines  of  the 
gofpel,  that  Chrift  both  died  and  rofe  a- 
"gain,  and  that  "  Them  alfo  which  fleep 
in  Jcfus"  God  will  raife  up  at  the  laft 
day,  as  he  raifed  him  ;  then  go,  if  yp\i 
can,  and  forrow  for  your  pious  de^rt^d 
friends,  •"  even  as  others  'which  have  -Wo 
hope!'  §  Go  and  mourn,  becaufe  they  are  $  ,7^4. 
taken  away  from  this  evil,  troubleiome  «3»  «4- 
world  !  Go  and  mourn,  becaufe  th£J^-a& 
gone  to  the  paradife  of  God  !  Gbic^n'd 
'grieve,  becaule  They,  whom  you  loved 
H  h  fo 


45  o  On  the  Shortnefe  and  Vanity 


.foriwell,  are  become  fo  happy  !  Beincon- 
XII.     .foiable,  becaufe  They,  who  once  mourned 
here,  are  now  comforted  !  Go  and  weep, 
-i^canfe  ,all  tears,  except  thofe  of  joy,  &ne 
wiped  forever  from  Their  eyes  !   [Make 
•yourfelves  wretched  in  this  world,becaufc 
your  friends  are  to  be  eternally  happy  in 
another  !  becaufe  They  are  now  at  reft;; 
and  ;fhatl  hereafter  came  forth  out  of,their 
graves,  and  live  and  tuiliKiph  forever  with 
iHim^hat  was  "flam,  and  has  rrecteemed 
them  to  God,  by  his  Hood"  \    Put  on  fade- 
cloth  and  mourning,  becaufe  They  ihall 
ihine  forth  as  the  fun,  in  the  kingdom  ,<jf 
their  Fat&er,  eyen  wJien  that  momdfw 
>^icl>  you   now  :beh.e^,  'j-ftiajl  ?be;  xfe^ 
ceafing  to  give  hi?  light  ;  aad  the  heavens 
;tkemfe!ve$  Iliall  be  hung  with  blacknefs 
'gn4  vinpv\miiig  for  his  exit  !    And   while 
<ydUL^?e!thvi$  xv^eping  oy^r,|ihe  gmtes  of 
you  &  beloved  ftieiids,  drop'  .another  tear 
for  yourfelyes,;  becaufe  you.  ^re  to  be  for- 
,  jbleflfed  wit|i  theiil  -;  ble:fiad,  even  be- 
QUjC'jipr^fenr  iC0n,ceptioas  .and 
ftHi  a  Ifo  fho^ld  "  -fleep  in  Jeftjs,  •" 
yotir  days,  -pa  ,earth  are  -numbered 


sn&tifl&b&^^ 

^  f^lb  to  th^  (hare  >df  thofe, 


only  fdkky  is:  m  *his  world-?  f. 
&#  Jl^^m^^tQ^w  0w  AU?  m 

which 


m   of  human  Life.  45:1: 


which  to  feek  our  fupreflrte  good  ?  — 
world,  where  "  all  that  cometh  is  vanity"  ? 
the  fafhion  of  which  "  pafleth  away,"  and 
from  which,  we  ourfelves  muft  pafs  away 
in  a  few  days  ?  What  is  a  man  profited  if 
he  gain  this  whole  world,  even  tho'  he 
fhould  not  lofe  his  own  foul  ?  One  would 
thiak  it  impoflible  for  thofe,  who  have  ra 
tional,  immortal  fouls,  to  be  much  con 
cerned  about  any  thing  here  below,  althb' 
theitf  worldly  purfuits  did  not  interfere 
with  ttoeir  eternal  intereft  ;  there  being 
really  nothing,  or  but  very  little,  here, 
worthy  a  wife  man's  tho'ts,  defires,  and 
cares.  But  for  men  to  fuffer  this  world  to 
engrofs  their  tho'ts  ;  and  to  purfue  the  vain 
pleafures,  honors,  and  riches  of  it,  even 
to  the  lofsr  to  the  deftru&ion  and  perditi 
on  of  their  fouls  :  What  !  —  -A  fummary 
account  of  the  wifdom  of  this  world,  is, 
that  it  is  inexpreffible  folly  and  madnefs. 
O  envied  men  !  who  are  fo  wife  as  to  fore 
go  the  rnoft  folid  and  durable  happinefs, 
and  to  incur  the  frvoft  certain,  and  exqui- 
fite,  aild^durbble  mifery,  for  the  fake  of 
bubbles  and  ftraws  and  fhadows  !  for  the 
fake  of  this  world,  the  forrows  of  which 
are  fo  numerous  ;  the  very  pleaftiites  of 
which  are  vexatious,  and  the  more  eager 
ly  purfued,  the  lefs  iktisffadmy  fJ-^4  '-Let  ' 
tt;  not/owhtart  envy  finfa^"^  the  Vthiey*^  **• 
H  h  2  "  fpread 


$%          0*  *&e  Sbortnefi  and  Vanity 

S&RM<  - "  fpread  themfelves  like  a  green  bay-tree." 
XII;    "Vyiiat  tho'  they  live,  become  old,  yea  are 

^yJfTf.  BHghty  i*1  Power  -  j  What  tho'  their  feed 
7—13.  is  eftablifhed  in  their  fight  with  them,  and 
their  offspring  before  their  eyes  ?,  What 
tho'  their  houies  are  fafe  from  fear,  neither 
is  the  rod  of  God  upon  them  ?  What  tho' 
their  cow  calveth,  and  cafteth  not  her 
young  ?  What  tho'  they  fend  .forth  .their 
little  ones  like  a  flock,  and  their  children 
dance ;^  What  tha  they  take  the  tihibrel 
and  harp,  and  rejoice  at  the  found  of  the 
organ  ?  What  tho'  they  fpend  their  days 
in,, wealth?- —  "  In.  a  moment  they  go 
dojwji  to  the  grave!"  The  wicked,  how- 
ev£f  profperous,  fhall  foon  utterly  perifti : 

.  pA/3.  "  As  the  fat  of  lambs  fhall  they  confume  ; 
20,       "  into  fmoke  fhall  they  confumq  away."t 
Such  mea  mayjindeedjimagine  themfelves 
both,  wife  and  happy  for  a  while,  making, 
a' mock  and  derifion  of  thofe,  who  feek 
their  happinefs  in  God  alone,  fowing  in  > 
tears,  that  they  may  reap  in  joy.     But5 
what   the  final  iffue  and  refult  of  things 
fliall  affuredly  be^both  as  to  the  righteous 
and  the  wicked,  you  may  take  in  the  lan 
guage  of  the  book  of  Wifdom — "  Then 
"fhall  the  righteous  man  ftand  in  great 
"  boldnefs  before  the  face  offuch  as  have 
1  him—  When  they  fee  it,  they 
troubled  with  tenibk  fear,  and 


<*,  mti&%  t\ 


"  fliali  be  amazed  at  the  ftrangenefs  o 
"  his  falvation,  fo  far  beyond  all  that  they  XII. 
u  looked  for.  And  they  repenting,  and 
"  groaning  for  anguifh  of  fpirit,  fhall  fay 
u  within  themfelves,  This  is  he  whom  we 
"*  had  fometimes  in  derifion,and  a  proverb 
4<  of  reproach.  We  fools  counted  his 
**  life  madnefs,  and  his  end  to  be  without 
"  honor.  How  is  [he  numbred  among  the 
"  children  of  God,  and  his  lot  is  among 
"  the  faints  !—  We  wearied  ourfelves  in 
the  way  of  wickednefs  anddeftru^lion 
•  —  -but  as  for  the  way  of  the  Lord,  wt 
have  not  known  it.  What  hath  pride 
profited  us  ?  or  what  good  hath  riches 
with  our  vaunting  brought  us?  All  thofe 
things  are  parted  away  like  a  fliadow, 

and  as  a  poft  that  hafted  by  !"  f 

, 


\  Wifdom  of  Solomon,  Chap.  V.  legix.  —  It  may, 
be  difficult  to  afiign  a  better  reafon  why  the  Song,  rather 
fhan  the  Wifdom,  of  Solomon,  is  admitted  into  the  Canon, 
than  this,  viz.  That  people  generally  love  and  relifh  Swf  t 
better  than  they  do  Wijdom  - 


Wf 


,. 
I     .IIIX 

V,.-     -     -'.:^. 


SERMON 


<&Y  V.  Mstttt-tA,  \^X-*  •$& 


^niqi  to  fiUugKH  "<oi  nnui* 

©£  the  true  V&hie,   Ufe  and  End  of 
hJEif^  ^  !aM l  tbe  Conduci vends  of 
Keligioiy  .to,  prolong,  ,•  -;  ap^  make 
rn  3ii.  3i  v^-oH  /ionojl  J* 


ffi«  ^Peath  of  f^ne  aged  Perfons. 


calk  hjppinefs  !  b?Wai* 
.  that  newr'  tdHQHreK 

aB  arf  iramortal^  baft,  [^  »ffc  -in 

^4*v»  "•**•*/•  '-'^    --  -•    -^v-v'      i-     •  '  'r  -  S:*4«  V-J 

'*  Fond  as  he  feems,   condemns  Jus  joys  to  death.    • 
AoiH  Bf.You^c. 


PSALM  XXXIV.  12,  Ts/  14,  i^ 

«T  *          *          ^i/  4     "i  -       \    "^^^*\   w*    *  "    ^  ii 

WH  A "T  man  is  be  thatdejjreth  Ljfe^and 
love t K  many  days,  that  hf  may  fee  Good  ? 

KEE*P  thy  tongue  from  evil^  and  thy  lips 
from  fpeaking  guile. 

DETsfRT  from  evil,  and  do  good:  feek 
peace  andpurfue  it. 

THE  eyes  of  the  LORD  are  upon  the  righ 
teous  ;  'arid  his  ears  are  open  unto  their  cry. 

SERM.  TT  is,  T  Believe,   the  common  wiffi  of 
XIII.    J[  mankind,  to  attain  to  old  age  ;  at  leafl 
to  that  which  we  term  fo,  tho'  there  is 

really 


Of  the  true  Value  of  Lifey 

really  no  fuch  thing  as  long  life  in  this  SE&M. 
world.  There  are  but  few  men,  if  any,  XHL 
who  -would  be  willing  that  the  glafs  o 
life,  which  is  turned  up  at  their  birth,  ami 
then  begins  to  runyfliould:be  choaked  amd 
llopped  before  it  is  run  quite  out :  We 
choofe  to  fee  the  laft  fand  fall,  and  to  at 
tain  to  the  full  meafure  of  man's  days  ion 
Hearth.  Nor  xloes  this  iatisfy  all :  OEstefc 
thueefcore  and  ten,  or  fourfcore  ymx&, 
when,  by  reafon  of  "unufual  :Urength,rthey 
are  attained  to,  feem  but  a>fhort  life  to 
thofe  few  who  arrive  at  them, 'being  fpe&t 
us  a  "  tale  that  is  told."  *  The  PfalmiftSs 
queflion  in  the  beginning  of  the  paflage 
juft  now  read,  [  "  What.'*xsian  ri% ^fee  ttoct 
-"  delireth  life,  and  loveth  many  days  ?'^r] 
does  not,  therefore,  imply,  that  there  are 
ibw,  or  none,  -vviho  thios  delire  tb  livfc 
iong,  .  Th6;;in^i;Eaga±i(ansf  often ccitttry: it 
diem  a  ,iiegiadon' ;  their  i  feniS  i  is  -  ^al\vdy^ 
to  be  determined  .by.rircumftance8,i"au2l 
the  &t|£Abj%oitev  .o£  :  Accordingly  'tldb 
.ti'ne  Mpprt  of •  cjhfi  i  <fuelHomQ  liuft  *&o$b^ 
That  maofeaa>d)iii'  general  isreatjhMthiiivifl^ 
defiririg ;?  to  fee  .many  jdays vir; Hvjhdchr:  isi^t 
truth,  evident  from  pitr:rdiilypbfdirratiDb. 
arid  .experieiicei;  ;  •  ni 

TH-A  JrMhey  m#y>  live  Ibhg,  ' 
the  ;wi(h  of  pisople  in  generab/tfbohsr?' 
may  bec^d:^i^\:Com^^  Wytyrtf,  \^ 

ther 


Of  the  trueFaluer 

SE-RM.  ,ther  ?  made  with,  or  without  Book  and 
XIII.  Form  :  All  in  a  manner  conform  to  it, 
without  any  fcruples  of  confcience :  You 
.  will ,r  fcarce  find  a  fingle  Diflenter.  It  is 
the  wifli  and  prayer,  which  is  common  to 
all  nations,  to  all  fefts  and  parties,  to 
people  of  all  religions  ;  and  even  to  thofe 
who  have  no  religion  at  all.  Here  Pro- 
teftants  and  Papitts,  Jews  and  Mahome 
tans,  and  pagan  Idolaters,  are  agreed  ;  all 
joining  unanimoufly  in  the  fame  petition. 
In  this  point,  the  high  and  low,  the  rich 
and  poor,bond  and  free  ;  in  this  the  young 
and  the  old,  male  and  female,  people  of 
all  conditions j  occupations  and  characters, 
are  well  united.  Good  men  and  bad, 
are  not  at  variance  here  ;  both  generally 
confenting  in  the  fame  wifh  and  conclufi- 
on,  tho',  perhaps,  induced  thereto  by  dif 
ferent,  or  even  contrary,  principles.  They 
who !  defpife  this  world,  and  they  who 
court  and  adore  it ;  Saints  and  Sinners,here 
ihake  hands  ;  and  even  the  Atheift  i$  not 
fingular  :  For'  he  will  pray  to  Nature, 
and  his  iSVdr/,  tho'mot  to  GOD,  to  grant 
him  many  days  oin  earth. :  :That;life  is  a 
defireable  good,  might,  then,  be  an  article 
in  every  perfon's  creed ;  and  indeed,  the 
lefs' people  believe  of  other  things,  the  more 
dp  they  generally  believe  tbh  \  fo 
t^ie  grqateft  Sceptics  dre,  here,  the 

greateft 


Ufe  and  End  of  Life,  &c.  45  ? 

greateft  bigots  ;  being  attached  to  this  life  SERM. 
and  world,    in  the  fame  proportion  that  XIII. 
they  doubt  of  another.    We  might  there 
fore  change  and  invert  the  Pfalmift's  quef- 
tion,   and  afk — •"  What  man  is  he  that 
"  defireth  not  life,    and  loveth  not  many 
"  days  ?"     And,    indeed,    the   queftion 
thus  put,    does,   I  fuppofe,   as  fully  and 
exaftly  exprefs  his  meaning,    as  it  does 
in    the  other   way;     the   negative  par 
ticle  making  no  real  alteration  in  the  fenfe 
of  fuch  interrogatories  ;  the  true  intent  of 
which,    can  be  determined  only  by  the 
nature  of  the  fubjeft,  to  which  they  relate. 
IT  is  farther  to  be  obferved,   that  the 
royal  Pfalmift  does  not  here  fpeak  with 
fuch  an  air,  as  would  lead  one  to  fufpeft, 
that  he  disapproved  or  condemned  this 
common  delire  of  living  to  old  age.     He 
fpeaks  of  it,not  as  being  in  itfelf  criminal ; 
but  as  what  was  natural  to  man,  and 
therefore  innocent  ;  at  leaft  under  certain 
reftri&ions   and    limitations.      Mortality 
and  death,   are  unnatural  ;    as  unnatural 
as  difobedience  to  God,    which  was  the 
original  caufe  thereof.     And  mere  nature 
cannot  but  be  fond  of  life,  and  defirous  of 
removing  death  to  as  great  a  diftance  as 
poffible.     When  I  fay,   that  mere  nature 
caiinot  but  cfo  fo,  I  mean  that  a  man  can 
not,  unlefs  he  is  influenced  by  fome  high- 
I  i  er 


458.  Of  the  -try*  Value, 

SERM.  er  principle  than  that  of  natural  reafon 
X1JJ;.  .  andfeafQ  ;  or  el f<?.  lies  under  the  preflure' 
of  Ibme  heavy  calamity,  which  makes  life 
afc^Fdea  ,to  hin?H  Tto  fonder  is  the 
cafe  of  tjhofe  good*  men,  who&  trea- 
fure  and  heart  a>nd  hope  are  in  heaven, 
"  ^hither,  the  Fore-Rumw  is  for  them 
*4  ^nte^^  ^yep,  J^A>$  :"  The /titt^ii  is  the 
qafe  of  thole  W'retcliq<.i,  thofe  4eiperate 
menp  who  feek  an  aflykmi  from  pain 
and  forrow  h^re,  in  a  tragical,  voluntary 
4eath.  Had  the  defire  of  long  life  been 
kfc  itfelf  CHminal,  we  cannot  luppoie^ 
tliAt  the ,.  iPfalisuft  would  have  encou 
raged  this  defire  in -us.,  by  telling  us,  in 
tj^e  uext  words,  what  is  the  moil  likely 
way-  to  prolong  it,  and  render  it  happy— 
"  Keep  thy  tongue  from  evil  ;  and  thy 
"  lips  &om  .fpeaking  guile  :  depart  from 
"  evil,  and,  do  good,  &c."  That  is,  Let 
liim  that  loveth  many  days,  that  he  may 
good)  keep  his  tongue,  &c.  This  is 
e<5>terence  and  natural  connexio^n:  of 

words. 

i$  alfo  oWervable,    Tl^at  long  life  is 
fpofcea  of  in  fcripture,  as  a  goody  a 
blefling,   the  reward  of  piety.     Xo^ 
the  ftory  of  good  Hezekiab,  when 
be  was  "  ficfc  unto  death.  "      Ami  God 
fismetiiiies^acoiimges  theobedrenee  of  the 
y/owg,  with  ds^  S$>pes  o£  teBg  long. — 

4<  Honor 


Ufe  and  End  of  Life y  Sec,  459 

"  Honor  thy  Father  and  thy  Mother,  that  SERM, 
"  thy  days  may  be  long"— Thus  alfo  God  XIII. 
fays  of  the  good  man,  u  Becaufe  he  hath  ^ -N^—^ 
c£  Yet  his  love  upon  me,  I  will  deliver  him 
"  _with  long  life  will  I  fatisfy  him,  and 
"  fliew  him 'my  falvation."  f  So  length  f /»/*/.  91. 
of  days  is  faid  to  be  in  the  right  hand  of 
wifdom.  And  you  know,  that  to  die  in 
youth  ;  to  be  cut  off  in  the  midft  of  One's 
days,by  a  premature  death,  is  ufually  con- 
iidered  in  fcripture,  under  the  notion  of  a 
real  evil  :  and  it  is  fometimes  reprefent- 
ed  as  the  effeft  of  God's  difpleafure.  '  To 
which  purpofe  are  the  following  paflages 
— "  Bloody  and  deceitful  men  lhali  not 
x;  live  out  half  their  days"—"  Be  not 
"  jvickcd  over  much  ;  for  why  fliouldfl 
"  thou  die  before  thy  time."  Many  o- 
ther  paflages  might  be  added  to  thefe  : 
But  it  is  needlefs.  As  long  life  is  the  de- 
fire  of  all  in  general  ;  fo  the  fcripture  re- 
prefents  it  as  being  no  unreafonable,  to 
before  no  criminal,  defire  :  It  is  fpoken  of 
rts  the  reward  of  piety  ;  good  men  are 
encouraged  Hvith  the  hopes  of  it.  Un 
timely,  or  premature  death,  on  the  con 
trary,  is  often  conildered  as  an  evil  ;  and 
threatned  as  a  curfe. 

KTow  it  may  be  ufeful,  in  farther  dif- 

rourfing  upon   this  fubjefl:,    to  inquire. 

In  what  refpefts"  long  life  is  a  bleffing  ?'  or 

I  i  2  why 


4.6o  Of  th$  true  Value. 

F  •  ~<\  f-    «/{•    ' 

SERM.  >vhy  it  fhould  be  accounted  fo  ?    It  -will 
XIII.     then  be  fhown,  that  the  pra&ice  of  reli- 
'  gion  tends  to  prolong  the  life  of  man,  and 
to  make  jit  happy  :    89  th^t  it  is  incum 
bent  'upon,  all,  who  love  many  days  that 
,  'they  'may  fee  good,    to  depart  from  .evil 
}  and  do  good,    to  fear  God  and  keep  his 
commandments  :     For  "  the  eyes  of  the 
<f  Lord  are  upon  the:  righteous  ;  and  his 
"ears  are  open;  unto  their  cry."     Thefe 
things  being  done,    the  fubj  eft  will  be 
clofed  with   fome  practical  reflexions,  as 
the  time  will  allow. 

SINCE  we  all  naturally  defire  to  live 
long,  it  were  to  be  wifhed,  that  we  de- 
fired  this  upon  rational  motives,  and  con- 
fiderations  which  it  becomes  fuch  crea 
tures  as  we  are,  to  be  influenced  by,  Let 
us  therefore  inquire,  as  was  propofecl, 

FIRST,  In  what  refpeds  long  life  is 
deilreable  ?  why  it  fhould  be  accounted 
a  bleffing  ?  and  how  far.  If.  is  really  fo  ? 
In  order  to  our  making  a  proper  eftimate 
of  life,  ;  it  is  neceflary  thgt  ^e  coufider  it 
as  it  is^  thaf  we  consider  ^it-  with  thole 
advantages,  andthofe  equally  real  difad- 
Vantages,  with  which  the  pofterity  of 
Adam  poflefe  it  ;  that  we  coniider  the  re 
ference  which  this  life  has  to  another  ;  to 
the  true  ends  ?and  purpofes  of  life  ;  and 
that  we  coiifi^er  wliat  influence  our  pre- 

fent 


It. 


UJe  and  End  of  Life>  &c.  461 

lent  behaviour,  will  have  into  our  future  SERM, 
happinefs  or  mifery,  according  to  the  XIII. 
principles  of  religion.  Without  having 
all  thefe  things  before  us,  and  keeping 
them  conftantly  in  view,  it  is  impoilible 
we  fhould  judge  juftly  upon  this  fubjeft  : 
We  fliall  not  reafon,  but  only  rave  ;  and 
bewilder  our  felves  in  an  endlefs  maze  of 
uncertainty  and  error.  If  the  foundation 
be  not  properly  laid,  the  'fuperftrufture, 
however  regularly  built  upon  it,  will  be 
only  as  an  airy  caftle  in  the  land  of*  Fai 
ries.  If -we  confider  the  prefent  life,  ei 
ther  as  more  or  lefs  happy  than  it  really  is  ; 
or  if  we  detach  it  from  futurity,  as  haying 
no  connexion  with  another  ftate  ;  we 
fhall  never  come  toil  juft  conclufion  con 
cerning  the  point  before  us  :  We  fhall  ne 
ver  know  in  what  refpefts  life  is  a  blei- 
fmg  ;  how  far  it  is  fo  ;.  how  it  is  to  be 
conduced  in  order  to  make  the  moft  and 
bell  of  it  :  We  fhall  always  either  under 
or  over-rate  its  value  ;  and  the  refult  of 
all,  will  be  no  better  than  a  dream  or 
reverie  ;  at  leafl,  it  will  not  be  real  wif- 
dom,  and  ialutary  truth. 

L.E  T  me  therefore  remind  you  of  a  few 
fafts,  and  well-known  principles,  which 
are  to  be  taken  along  with  us  ;  and  which 
arc  fo  fundamental,  that  without  them  we 
cannpt  duly  eftimate  the  value  of  life  ;  but 

mull 


Of  the  tras 


^  heeds  wander  far  from  the  truth. 

XIII.  IT  is  to  be  premifcd,  then,  That  the 
'  prefent  life  ''is,  at  beft,  a  fcene  of  great 
trouble  and  difqiiietude.  This  wbHd  was 
originally  defigned  for  a  place  of  happi- 
nefs,  by  our  Creator  :  But  m'an's  apdftacy 
from  God,  has  changed  it,  tho'  not  into 
an  hell,-  yet  into  an  habitation  of  much 
fbrroTV  and  'vexation:  For  notwithftand- 
ftfiftoifrg  the  'many  delights,  (for  hi  ore,  in 
deed,  than  we  could  claim  as  our  due) 
which  Providence  beftows  upon  us  here  ; 
yet  fo  numerous,  various,  and  inceflant, 
are  the  adverfiries  to  which  we  are  fub- 
jefted,  that  we  cahnbt  but  groan  unxler 
themf,  as  tmder  aidad'  and  burden,  from 
which  We\  woutor'g;la:dly  be  delivered, 
were  it  pt>flible  without  putting  off  thefe 

^       -"4    *^  •  •  i  "  ^  <I  *  '      '  "^    "  .  r  '   \  :  f       f 

bodies. 

-l-t'is  aHbfto  be;obfetved,  with  relation 
to  the  p%fxife^  of  this  life;  that  they:ard 
flattened  anil  '  cHminifhed  by  old  age. 
Youth  is  the  principal  fc^fon  for  relifhing 
ajidrHrtj3yiiig  'tK6te,J  ';:^vltjc9i  ,  are  properly 
called  ariiittai;  fenfiHvfc  3^c!%brldly!  plea^ 
fures,  as  contradiftiri^iili^frbm  rational, 
lildtal,  :^id'  religious.  ;  Iti^  faid  with  pe- 
citriiar  propiety—  -"  fejoice,  O  young  Man, 
d  In  thy  yoiilth  ;  ?MfMftfi^  hfehrrtheer 
ft;?thec  in  tHe;cfa^f;6f  ttiy  yolith;:^  Tor 
after  :ptopile  gfet  paft  the  meridiaii  of  Hfe, 

the 


UJe  and  End  of  Life^  &c.  403 

the  reliili  for  fuch  enjoyments  gradually  SERM; 
fails  ;  much  in  the  lame  proportion  that  XIII. 
animal  nature  itfelf  decays.  To  which  it 
is  to  be  added,  that  old  age  is  ulually  at 
tended  with  many  politive  pains  peculiar 
to  itielf,  youth  being  a  flranger  to  them, 
tho'  not  to  all  others.  And  notwithiland- 
ing  ibme  exceptions,  that  is  doubtlefs  a 
juft  reprefentation  of  advanced  age  in  ge 
neral,  which  the  Pfalmiit  gives  :  "  If,  by 
"  reafon  of  ftrength,  they  be  fouricore 
"  years  ;  yet  is  their  ftrength  labour  and 
"  forrow."  Solomon  has  dwelt  longer  up 
on  this  gloomy  theme  of  old  age  ;  and 
painted  the  fccne  with  deeper  (hades. 
The  years  are  then  come,  when  the  moil 
fay,  that  they  have  no  plcalure  ;  f  when 
the  fun  and  the  light,  the  moon  and  the 
liars  arc  darkened  ;  when  the  keepers  of 
tti£  houfe  tremble,  and  the  .ftrong  men 
bow  themfelves  ;  when  the  grinders  ceafe 
becojufc  they  are  few,  and  thofc  that  look 
out  of  the  wrinxlows  are  darkned  ;  when 
they  rife  up  at  the  voice  of  the  bird,  a,nd 
all  the  daughters  of  mulic  are  broaglit 
low  ;  when  they  are  afraid  of  that  which 
is  high,  and  fears  are  in  the  way  ;  when 
the  almond-tree  flourifheth,  and  tlie  gmf- 
hopper  is  a  burden  ;  and  deilre  itfelf  foil 
ed!.  .This  is  Solomons,  deicription  of  tliat 
old  age,  wkh  its  common  infirmities  and 

pains, 


464-  Of  the  true  Falue, 

DERM,  pains,  to  which  we  are  fo  defirous  of  liv- 
XIII.  ing.  And  tho'  we  flionld  attain  to  it  ; 
yet  it  is  to  be  rernember'd,  that-  we  are 
not  immortal  ;  but  muft'  unavoidably  die 
at  laft,  how  long  foever  our  lives  may  be 
protracted. 

WE  muft  alfo  remember,  that  whether 
we  die  young  or  old,  we  are  to  live  for 
ever  after  this  mortal  courfe  is  finifhed  ; 
and  either  be  inexpreffibly  happy  'in  ano 
ther  ftate,  in  the  favour  and  loving-kirid- 
nefs  of  God  ;  or  inconceivably  wretched, 
under  his  righteous  difpleafure.  This  is 
our  time  of  trial  and  probation.  Tho'' we 
are  a  finful,  apoftate  race,  yet  we  are 
candidates  for  heaven  ;  fo  that  if  we  are 
here  reconciled  to  our  Maker,  thro'  Him 
that  was  made  fin  for  us  ;  and  ferve  God 
faithfully,  we  become  his  children  ;  be 
ing  "heirs  of  God,  and  joint-heirs  with 
"  Chrift  "  to  an  incorruptible  inheritance. 
And  the  greater  degrees  of  true  wifdom,. 
of  holinefs  and  virtue,  we  attain  to  in  this 
world  ; j  t>y  fo  much  the  brighter  crown 
ofcglofty,  will  the  righteous  Judge  of  all, 
give  us  hereafter.  Oh  the  other  hand, 
thole  'who  live  and  die  in  their  fins,  are 
of  tfourfe  -and  confequence,  heirs  of  the 
fecond  death '»  dnd  muft  be  rniferable  in 
propdrtioii;  as  they  haveabufed  the  good- 
nefs;  forbearance,  and  long-fuffering  of 

God  ; 


465 

God  ;  and  mifemployed  the  talents  c6m-  SERM. 
mitted  to  their  truft.  XHL 

THE  things  which  have  been  briefly 
premifed,  are  the  common,  well-known 
principles  of  religion  ;  how  little  foevej- 
they  are  attended  to  in  a  practical  fenfe. 
And  thefe  principles,  it  is  necefTary  for  us 
to  keep  continually  in  our  eye,  in  order 
to  our  forming  a  proper  judgment  of  hu 
man  life  ;  in  order  to  our  knowing,  whe 
ther  length  of  days  is  defirable,  or  not ; 
mid  if  it  is,  for  what  reafons,  and  how 
tar  it  is  fo. 

AND  in  conformity  to  thefe  maxims,  it 
may  be  laid  down  for  a  certain  truth, 
That  long  life  is  very  little,  if  at  all,  to 
be  defired  for  its  own  fake,  or  upon  ac 
count  of  any  happinefs  to  be  attained 
here,  which  is  purely  of  a  worldly  nature, 
detached  from  religion,  and  the  hopes  of 
a  better  life  to  come.  If  this  is  really  an 
happy  ftate,  upon  the  whole,  'confidered. 
in  itfelf,  and  without  any  Reference  to  a- 
nother;  it  muit,indeed,  be  -acknowledged 
to  be  a  defireable  one  in  the  'fame  propor 
tion  ;  and  long  life  might  be  wifhed  for, 
were  it  only  in  refpecl  of  that  felic'^y 
which  is  to  be  reaped  here.  I  do  not  ab- 
folutely  deny  this  to  be  the  cafe  :  But, 
Avhen  we  ballance  the  account  ; 
n  xve  comedo  weigh  the  common 
K  k  forrows 


of  life,  againft!  the  common  joys 
of  it,  the  fcale  of  happinefs  will,  1  believe* 
.very  little  preponderate,  if  at  all,  03  to 
the  greater  pari,  of  mankind  Many  p£ 
the  pains  of  life  are,  probably,  far  more 
intenfe  and  vividr.than.  any  of  its  pleafures ; 
and  they,  are,  certainly,  of  much  longer 
duration.  People  fometiines  lie  in  extreme 
tprtunj  t  fpr.. whole  days,  .  weeks,.,,  and 
months,  if  not  years  tpgether,  with  fcaroe 
any  intermiffion  :  In  companion  of  which 
pains,  all  fenfual,  and  worldly  pleafures^ 
are  very  fhort-liv'd  \.  and  the  moft  fenfi- 
ble,  probably,  the  fhorteft.  We  never 
iind  ourfelves,  nor  fee  others,,  for  any 
considerable  time  together  fwallowed  uj> 
ia  jay  ^nd  rapture,.  ,-^?  w^;  ofteni  fee^  thet^., 
livajijp^ed  ,ijip(  pf  forrp-w  aad  aaguiih., 
,  Bu^ Ifajf^ ,  ^ncpmrpbn,  extraordinai^y; 

nplqs  horthfpf  profperity  anxiadv^rflty^. 

ot  tl>e  queftion  for  the  prefect ;,  ,and 


world,;  qb-, 
liged  toHpiji  liard,  tp  ,rifp  early,  and/fet 
up  late,  ia  ordqr  to  get  a  livelihopd  for 
thepifelvpSj  and  famili^  ,  ^atipg  ,th^  bread 
of  .qarefuinqfsu  .  .  itj.  tl^eiii  ,  ^fpecially  is  f  u}-. 
filled  the.pr^diaio^an^thr^atning,  when 
the  grouad  was  curfed  for  --.jaank  fake  — 


Ufe  and  End  of^ife^  &c.  4.67 


?.  In  forrow  (halt  thou  eat  of  it  :"     What  SERM. 

do  the  lower  dalles  of  mankind  enjoy  ?    XIII'. 

\vhat  can    they  hope  to  enjoy,    which 

fhould  make  fuch  a  Jife  as  this,  considered 

in  itfdf,  -yery  defireable  to  them  !  If  from 

the  land,    you  turn  your  eyes  ,  to  another 

element  ;-  =to  them  that  "  go  down  to  the 

"  fea  in  ihips,   that  do  bufmefs  in  great 

•"  waters  ;"  is  Their  kind  of  life  any  freer 

from  care,  difquietude  Qr  danger?    They 

have  not  always  h<ilcy-Qn  days  ;    but  expe- 

rience   the  itorniy    wind  <  and    tempeft. 

u  They  mount  up  to  the  heaven,   they 

w  go  down  again  to  the  depths,  their  foul 

"  is  melted  becaufe  df;  trouble.      They 

"  reel  to   and  fro~and  are  at  their  wit$ 

"  end.V  f     Come  afhore  again  ;  and  con- 

fider  thofe,    whofe  circumftances   place  26,  27.'' 

them  above  the  neceffity  of  labquring  for 

$mir-..Jailyibr£ad,:Jin]  the  -common  fehfe  of 

the-.plirafc.     fias  not  the  merchant,  for 

example,  various  cares  and  perplexities  in 

his  calling  ;  fo  that  quiet  often  flies  him 

by  dayy  and  tleep  by  night?  nnd  fo  as  to 

make  Ms  life  almoft  one  continued  hurry^ 

and  fcene  of  difquietude  ?  Aftd,  perhaps; 

after  having  made  himfelf  a'  ilave  almoft 

all  his  days,  to  heap  up  uncertain  riches, 

he  either  never  obtains  them,   or  having 

obtained  them,   they  fuddenly  "  take?  to 

"  "  " 


themfelves  wings    aijd  iUkc"  aWay    " 
K  k  2  leaving 


468  Of  thf  true  Value, 

leaving  him  only  poverty,  difappointraent, 
and  bkfted  hopes,  to  reward  his  pains  I 
Refleft  upon  the  man  of  literature,  and 
iludious  of  philofophical  wifdom  and 
kno wledge: -Solomon, the  greateft proficient 
in  this  land  of  wifdom,  long  fmceobfer- 
ved,  that  he  that  "  inereafeth  knowledge," 
does,  in  fome  refpefts,  "  increafe  forrow" 
alfo.  So  far  is  it  from  making  a  man  tru 
ly  happy  !  The  joy  and  tranfport  of  an 
Eu  R  E  E  K  A,  is  of  Ihort  continuance  :  And 
there  are  fo  many  things  which  we  defire 
to  find  out,  but  cannot,,  that  there  is,  per^ 
haps,  as  much  difappointment  and  forrow, 
as  of  folid  happinefs  and  contentment,  re- 
ful  ting  from  thefe  refearches  ;  the  wifeft 
men  having  the  moft  thorough,  feeling 
fenfe  of  their  ignorance.  Behold  one 
Sage  leaping  into  the  Ocean,  for  grief 
that  he  cannot  comprehend  its  ebbing 
and  .flowing  !  See  another,  precipitating 
himfelf  intOjEtna,  for  forrow  that.he  could 
not  underftaiid  its  fires  and  eruptions  ! 
Were  they  not  more  tortured  on  account 
of  what  they  did  not  know,  than  fatisfied 
with  what  they  did  ?  The  plain  Peafant 
and  Mechanic  do  not  feel  thefe  pains  of 
ignorance  ;.  nor  run  thus  learnedly  out  of 
their  wits*  if/ 

CONSIDER,  next,  the  man  of  ambition, 
3srho  ^  fceketh  great  things  for  himfelf,J? 

power 


Ufe  and  End  of  Life,  &c.  469 

power  and  dignity,  and  high  preferments  SERM. 
in  the  ftate  ;  and  let  him  be  one,  whofe  XIIL 
birth,  qualifications  and  fortune,  (to 
(peak  in  the  language  of  the  world)  give 
him  fome  reasonable  profpect  of  fuccefs  in 
the  purfuit.  But  there  are  many  rivals 
and  pretenders,  fome  of  whom  muft  fail, 
if  not  the  greater  part  of  them.  And 
then  the  difappointed  candidate,  is  pro 
bably  ftung  and  tormented  with  relent- 
ment  and  envy.  Bat  thofe  who  fucceed 
in  thefe  purfuits,  afcending  to  the  heights 
they  afpired  at,  generally  do  fo,  in  one 
refpe<S,as  the  faints  enter  into  reft,  "  thro' 
"  much  tribulation  ;"  thro'  along  feries 
of  vexatious  conflicts  ;  for  if  they  do 
not  often  wreftle  againfty^/r/to/,  yet  the}* 
wreftle  againft  temporal  "  wickedneffes  in 
"  high  places."  And  after  all,  the  victors 
do  not  rind  that  reft  to  their  fouls,  which 
they  promifed  themfelves  in  their  eleva 
ted  ftations.  New  deiires,  new  cares, 
and  follicitudes,  fpring  up  from  the  root 
ofbitternefs,  to  perplex  and  trouble  them* 
And  what  flipper.y  places  do  they  walk 

LI.*/!.  %/ 

in  ?  being  often  raifed  by  one  prince,  as 
it  were  only  to  be  thrown  down  by  his 
fucceflbr,  or  perhaps  by  himfelf.  Per 
plexing  cares  haunt  the  courts  and  palaces 
of  fovereigns  ;  where  gorgeous  apparel  is 
often  nothing  but  the  fplendid  covering 

of 


47©  Of  the  true  J^altt&i 

SERM*  of  woe.  -Foals  may  flare^  and 
XIII.  thinking 'thofe  who  appear  fo  gay  and 
'  fmiling,  mioift  needs  be  VJery  happy  :  But 
wife  men;know  better*  •-  Even  thofe  who 
wear  a  cirow*n,  ,and  hold;  a  fcepter,  often 
tremble  ; left  -one  :fhould  (fell  .from  their 
head,  and  the  other  be  wrefted  from  their 
Hiaad  : .  And  he -that  is  fo  fuccefsful  in  his 
politics  and  wars,  ras  to  iconquer  one 
worldj  weeps  :becaufe  there  is  not  tin-other 
foriiim  to  mvarge,:  mixing  his:  tbars.with 
his  /.triumph. 

:BEsiDE&  the > troubles,  and  vexations 
which  are  attendant  iupon  all  the  different 
ranks  and  ftations  of  -life,  :<and  'peculiar  tt5 
them  refpefti^dly ;  tlierernre  others,  which 
are  commonxto  them  all  iixgeaieml :  Such 
as  bodily  pains  and  difeafes  ;and  thegricfe 
which  cfpring  out  of  the  natural  relations 
offlife  ;   eTTeinouti  of  its-;  neareft  alliances, 
and  Iclofeft  connexions*^  :.Tho'  there  is  a 
degree  of  happinefs,  yet  there  is  alfo  a  de 
gree,  fomietimes,  indeed,  a  ;much  greater 
degree,  of  ^farrow  andiTExarion,  /refulting 
from  thele  <  comoexions.      TFhey,  are  : che 
fource  of  many  "difqwretudes,  -while  the 
iriWIft  ;  <and,  often,,  t>f  more  and 
•ones,  when  they  .come  to.bex:lif- 
jffajttBtteynoicifi  be,;fometime  or  o* 
,  in  SSL  world  where  kieath  reiff  ns;  as  in 


j     ; 

— Relations  dear,  and  all  the  charities 

Of  Father,  Son  and  Brother-—         Mi/t,  lib, 


Ufe  and  End  of  Life,  &c.  471 

ours.     The  diflblution  of  thefe  natural  re-  SBRM/ 
ktions,    cannot    but   deeply   affeft   and    XIIL 
grieve  all  thofe,  who  are  not  "  without  ^-^v-- •£ 
k4  natural  affection."     The  vices  of  man 
kind  ;   covetoufnefs,  ambition,  the  fpirit 
of  contention  and  domination  ;  and  thofe 
other  lulls  of  men,    from  whence  come 
wars  and  fightings,   oppreflion,  tyranny 
and  blood  ;    thefe  vices  and  lufts  of  men, 
I  Jay,  redouble  all  the  other  ills  of  life  ; 
and  make  it  far  more  reftlefs  and  mifera- 
ble,  than  it  would  other  wife  be.  £ 

TAKING  this  world  as  we  now  find 
it  ;  and  ballancing  the  happineis  and  the 
forrows  of  it,  as  nearly  as  we  can,  'tis  e- 
vident,  that  fuch  a  life  is  not  much  to  be 
defired,  for  its  own  fake.  One  perfon's 
experience  cannot,  indeed,  be  the  exact 
meafure  and  ftandard  of  another's  :  I, 
therefore,  congratulate  all  thofe,  upon 
their  happier  lot,  who  have  found  much 
more  latisfa&ion  and  good,  than  pain,  dil- 
appointment  and  forrow,  here,  ab(tra6l- 
iug-  this  life  from  the?  prolpeft  of  a  better  to 
come.  Put  the  fupports  of  religion,  and 

the 

J  O  (hame  to  meji  I  Devil   with  Devil  damn'd 
F-irm  CQncord  holds,  men  only  difagree 
Of  creatures   rational,  tho'   under  hope 
Of  heav'nly  grace  :  and,  God  proclaiming  peace, 
Yet  live  in  hatred,  enmity   and.  ftrife 
Amongft  themfelves,  and  levy  cruel  wars, 
Wafting  the  eartb,  each  other  to  dcftroy  !     MM.  Lit.lL 

Yid.Afrf/*,  12.  24*  -  *7-; 


472  Of  it>e  true  Value,  : 

SERM*  the  hopes  of  futurity,  out  of  the  queftion  ; 
XIII.  and  I  fliould,  for  my  own  part,  be  almoft 

*— -v— '  tempted  to  fay  with  Jot,  "  Let  the  day 
"  periih  wherein  I  was  born,  and  the 
"  night  in  which  it  was  faid,  There  is  a 
"  man-child  conceived.  Let  that  day  be 
"  darknefe,  let  not  God  regard  it  from  a- 
"  bove,neither  let  the  light  (hine  upon  it  I99* 
Were  it  not  that  people  generally  flatter 

*  ?**'  themfelves,  that  things  will  go  much 
more  according  to  their  wifhes  fometime 
or  other,  in  this  world,  than  they  have 
done  heretofore  ;  did  they  not  prefume, 
and  take  it  for  granted,  that  they  fhall 
live  more  to  their  mind  in  the  remaining 
part  of  their  life,  than  they  have  hitherto 
done,  I  believe  moft  men  of  reflection, 
would,  to  fay  the  leaft,  be  very  indifferent, 
whether  they  lived  much  longer  or  not : 
I  mean,  provided  they  were  certain,  that 
the  whole  term  of  their  exiflence  was 
comprifed  within  the  limits  of  this  life. 
Many,  doubtlefs,  would -chufe  rather  to  be 
annihilated  now,  than  to  live  over  juft  fuch 
another  life  as  their  paft,  an  hundred  or  a 
thoufand  times,  and  then  be  annihilated 
at  laft.f  It  is  generally  that  hope,  which 

"  fptiugs 

f  Dawdestnt&iursprefentt,  Jans  7'  eftoir  des  plaijirs 
Nous  lie  vivontjamnsi  mus  attentions  iavie'. 
Demain\  .demain,  dit  on,  va  combler  tout  nos  voettx >• 
;D'emain~vient ,  ft  mus  iaifft  enter e  plus  tnalbeureux*   *{ '.•;•• 
£>if  elle  eft  F  erreur,  betas  !  du.join  qui  mus  devere, 
Jyttl  cte  »9us  ne  voudrait  rccmmtncer  fan  court  ^-— * 


Ufe  and  End  of  Life,  &c.  473 

-<-  fprings  eternal'  in  the  human  breaft,  "  SF.RM. 
rather  than  any  pbfitive  happinefs  and 
enjoyment,  which  makes  people  fo  fond 
of  this  lite.  By  this  hope  we .  are  led 
on, from  goal  to  goal,  from  one  ftage 
of!  life  to  another,  Ihll  .expecting  to  find 
fome  greater  good  and  fatisfa£tion  than 
we  have  found  already  ;  which  hope  u- 
fually  proves  abortive  in  the  -end.  So 
that  thofe  who  have  lived  long,  who 
have  had  air  the  means  of  procuring 
worldly  happinefs  which  any  ever  had, 
and  gone  the  round  of  every  feufitive  en 
joyment,  have  at  laft  been  compelled  to 
own,  that  all  is  but  vanity  and  vexation  of 
Jpirit  ;  that  what  the  world  calls  happi 
nefs,  is  fcarce  more  than  a  fhadow  or  a 
dream  :  And  it  is  wife  in  others  to  truft 
Their  experience,  left  themfelves  fhould 
alfo  be  difappointed  in  the  end. 

THE  reiuk  of  what  has  been  faid,  is, 
That  the  prefent  life,  confidered  in  itfelf, 
if  it  may  be  properly  called  an  happy  one 
upon  the  whole,  is  yet  fo  but  in  a  very 
low  degree  ;  and  therefore,  that  long 
life  is  but  little  to  be  defired,  for  the  fake 
of  any  happinefs  that  can,  probably ,;  fee 
attained  to  here:  (Tho'  I  wiil.notcotttrftr 
did  tlie  .common  "opinion ,'vf.  tj^e  rtaartd. 
ib.mucii  us  to  (ay,  tliat  the  farrows  -of  ;life- 
•  ro,  .gcacrally:fpeaimg,  more  than  a  b.ai^ 
L  1  lance 


aui 


the  fenjoymentfexrf  it,  being. ab- 
ftmded  from  tope: .)  Prom  whence  it  fol- 
lows,  that  life  itfeif,  andilength  of  days  tip- 
On  earth,  are  a  bleffing,  chieflyyconfidered 
$?ith  relation  to  futurity  ^  as  this  ftate  is 
introdtK&ory  10  another.,  and  as  ifcng  life 
heris  gi^es  us  .greaser  )€sppa£tumty  and 
advantage  than  afhort  one^  ifonacquaint- 
ing  ovirielves  with  God  ;  ifor-ifervitig  Him, 
and  our  .generation  according  to  his  will  ; 
for  "working  ^out  cmr  falvatidB,  and  fecn- 
ling  to  omrfehnes  ^  Chappy  :iwwnxDtttality  -af 
ter  death.  Such  a  life  as  -tfae  prefent, 
however  long,  ntnfefs  conftdered  ihi  this 
conciexiDn  wish  fi&iarity,  and  foniewhat 
that  is  to.&icoeed'it,  would,  I  think,  'de- 
maud  m>  *>great  nttainks  'to  th£  -Andior  of 
k  ;  it  <bfcing  tost  on  inconfidembk  good  in 
itfeif.  Bert -token  \vith  ics  pn^er  con 
nexions  and  references,  it -cannot  but  be 
looked  'upom  ®$  a  §r€at;fcl^flin-g,  which 
demands  our  <  iiticere  <praife  aod  thankifgiv- 
ing'  to't:te!  bountiful  Dcmor  tifoe<peo£  It  is 
a  price  iput  into  wr  ihaaife  to  get  tliat 
tr^ie  wildom  ;  to  do  that  good  in  the 
world  j  tso^gafe  thfofe  rdigious  qualities 
and  ^gooH  babits,  which  will  maffee  us 
in  fcxase  meafore  happy  ^ven^now,  and 
'  icrhidi  will,  -thro'  -the  goodnefe  and  grace 
ef'God,  tofttfe  to  us,  and  terminate  in, 
vernal -feiUdt.  It  is  4ue  fai  thefe 


Ufe  and  End  of  Life,  &c. 

refpefts,  that  Img  life,  is  definable.  To  SERM. 
be  candidates  for  immortal  Wife  and  glo- 
ry,  and  put  in  a  way  of  obtaining  them, 
is  certainly  a  great  privilege.  And  length 
of  days,  or  a  long  preparatory,  probatio 
nary  ftate,  where  IQ  much  is  depending 
as  there  is  upon  the  prefent  life,  is  cor? 
tainly  preferable  to  a  fhort  one.  The 
more  time  is  allowed  us,  the  more  efleo 
tually  we  may  provide  for  our  future 
well-being  ;  the  more  we  may  acquaint 
ourfelves  with  God  and  his  ways  ;  the 
greater  improvement  we  may  make  in 
piety  and  virtue.  And  this  will  give  us 
greater  peace  and  hope  in  our  latter  end  -, 
and  both  qualify  us  for,  and  intitle  us  to, 
n  brighter  crown  of  immortality,  thaa 
a  lower  degree  of  goodnefs  would  haw 
done. 

3  SURELY,  when  we  have  fo  great  an 
intereft  at  ftake  ;  when  the  falivatiom  of 
our  fouls  depends  .upon  our  becoming 
truly  wile  and  good  here,  it  is  both  natw- 
cral  and  reafonable  to  .ddire,  that  this  opi- 
portunity  for  maldng  provifion  for  ano 
ther  world,  for  &\\*  eternal  ftate,  Ihould 
LI  2  be 

*  There  is  no  ground  to  think,  taking  the  holy  fcriptures 
for  our -guide,  that  tbofe  ivfco  Ji*f  and  die  in  thqir  ftps,  ftjiH 
ever  have  a  future  opportunity  to^deeni  their  prefept  rinifqir.-. 
riagcs  ;  or  any  other  time  qf  tr.Ul,  after  this  life  is  ter.niiqaied. 
So  far  as  I  am  able  Jo  fee,  .tbe  ulrnp.ft  ^vhich  tbefe  fool,i?v 
mifcraljlc  men  «n  hppe  for,  is  k  </$*  l*cr  **$?' 


*jf\  /*'-  '  Tf'         '-tL      ifc^t  i         *v'T"if 

->'OF  the  t*m  Falue+ 


S&ttM.  be '  protrafted  as  long- as  mdy  be  ;  as  Jong 
as  is  confident  -with  the  good  pleafure  of 
God,  and  this  our  mortal  condition.     The 
rilakirig  dite  preparation-  for  another  world^ 
however  practicable  it^may-  be  fuppbfed 
to  be  in  a  fhort  time,   is  yet  'a  bufinefs  of 
fo  great  importance,    as    no   considerate 
man  would  choofe  to  have  hurried  oven 
f^;  Crowded  hi  to  -a-rlitrf6'  riarrovr/fpace,  if 
itr;CQiikl  <be  avoided/-  Pofiibiy  a  perfon 
may  be  fo  foolifh  and  improvident,  as  to 
negleft  in   childhood  and  youth,  which 
are  .vanity,  this  rnoltimportant  of  all  cor^ 
cernmedts  :  And  when  this  is  the  cafe,  as 
God  knows    it  too  often  is,    is  it  not  a 
great  favour  to  have  a  farther  time  allow^- 
fidffor  this  purpofe  ;    that  fa?  we  -may  re* 
deerh  in  maturer  life,   or  itrold  age,*  the 
'follies  and  mifconducl  of  our  youth  ;  and 
may  do  thatiivbrk  at  laft,    which;':ought 
to  have  been  done  at  firft  ?    Afk  a  man 
wlio  apprehends  he  is  juft  going  out  of  the 
•world',    aiid  is  confcious  that  he  has  hi* 
djkerto   lived  &   wicked,    ;pFofligatelife^ 
-what  he  would  <  give  for  two  or  three 
years  more,  in  which  to  make  his  peace 
rwiith  God  ?  He  will  tell  you,   That  if  he 

^w:qh^  \!?d  9&  gnlM.1     ^fs^Jbt   hn-.-c^^  er;  >i  y.rfT  J 

jng  unutterafcltf  torments  :  Thp*  I  do  not  aflert,  that  they  can, 
according  to  the  fcripture  account,  hope  for  fo  great  a  favour 
as  even  this  would  be,  viz.  to  be  utter '/y  blotted  out  of  being  I 
However,  it  muft  beconfefled,  that  fome  expreflions  of  fcripture 
$&&&  at'fitft^view,  to  countenance  thii  fuppoHuon. 


Ufe  and  End  of  Li fe^  &c, 

was  owner  of  a  million  times  as  many 

worlds    as  ever  God  created,    he  would    XIII. 

freely  give  them  all  for  a  lingle  year. 

And  even  good  men,  when  they  have  the 
prbipeft  of  a  fpeedy,  diffolution,    unlefs- 
they  have  already  attained  to  a  full  ailii- 
ranee  of  faith  and  hope,  cannot  well  help 
making  the  prayer  which  the  Pfalmift  did 
m:hls  ilcknefs,  "  O  !  ipare  me,  that  I  may 
£fj -recover  ftrength    before   I   go   hence, 
-'•'and  be  no  more."  §  From  thele  things 
we  learn,  the  true  worth. of  time,  the  uic 
and  end  , of  life,  the.  improvement  which 
we  ought  to  make  of  it  ;  how  deliroable 
long  life  is,  and  for  what   reafons.      All, 
in  a  manner,  terminates  in  this  one  point, 
i;/z,  the.  greater  advantage  and  opportu 
nity  which,  length  of  days  gives  for  pre 
paring  for  another  ftate  of  exiftence,  and 
making  our  calling  and  eleftlon  fure.     A  fu 
ture  ftate  being, out  of  the  queftion,  there 
is  fo  little  folid   happinefs  to  be  enjoyed 
here,  and  fo  many  afflictions  to  be  luffer- 
ed,  according  to  the  common  courfe  of 
things,    that  it  may  well  be  queftioncd 
whether  life  is  a  bleffing  at  all,    or  not  ; 
or  a  long  one,  preferable  to  a  fliort  one. 

UPON  thefe  principles  it  follows,  That 
a  good  man,  knowinghimjelftobefucb,  and 
that  he  is  iatitled  to  the  great  and  precious 
promifes  of  the  gofpel,  has  no  rcafon,  up 
on-, 


478  Of  fie  true 

SfcttM.  on  his  own  accoBfit,  to  defire  to  live  k>n- 
ger,  how  young  foever  he  may  be.     The 
great  end  of  life    is  accomplifhed  as  ta 
Mmfelf ;    fo  that  for  him  to  die   would 
be  gain.     If  fuch  a  man  ftill  prefers  life 
to  death,    it  muft  be  folely  upon  a  prin 
ciple  of  benevolence  to  others,  and  dcvo^ 
tedneft  to  the  will  of  God  ;  that  he  may 
be  inftrumental  of  further  promoting  his 
glory  in  this  world,  and  ferviceable  to  his 
neighbours,  to  his  offspring,    to  his  de 
pendents,    to  thofe,    with  whom  he  has 
fome  fpecial  connexions,  and  whofe  good 
he  is  deeply  concerned  for*     And  it  is 
only  upon  the  principles  here  laid  down, 
that  any  tolerable  fenfe  can  be  put  upon 
the  apoftle's  words  to  his  beloved  Thili- 
'piaxs*^"  Chrift  fhall  be  magnified  in  my 
"  body,  whether  it  be  by  life  or  by  death. 
"For  tome  to  live  1«  thrift,  and  to  die 
"  is  gain.     But  if  I  live  in  the  flefti,  this 
"  is  the  fruit  of  my  labour  :     Yet  what 
"  I  fhall  choofe*  I '-know -not.     For  I  am 
*'  in  a  ftrait  betwixt  two  ;   having  a  de- 
**  fire  to  depart j    and  to  be  with  Chrift  ; 
<f  for  this  is  far  better  :    But  to  abide  in 
^Philip.  "  the^fterti,  is  mote  needful  for  you."f 
i.  20,—     To  ftmi.  tip  all  ins i'few  words  :  This  is 
Ttichallfeas,  bem^mnlidered  initfetf,  is 
very  ®tl^,  if  Brt  all  to  fee  pri2ad::  -Confe- 
:*6iieritlV  ft4$  ef  -little  w  uo  concernment  to 
^     7.  a 


Ufe  and  End  of  Life,  &c. 


a  man,  whether  he  lives  few  or  many  days  SERM 
here  ;  only  as  this  life  has  refpeft  and  re-  XIII 
ference  to  another  ;  and  the  longer  we 
live,  the  more  effectually  we  may  provide 
for  our  future  well-being.  AfToon  as  we 
are  prepared  for  another  world,  efpecial- 
ly  if  this  -matter  is  put  beyond  doubt  to 
ourfelves,  we  have  no  reafon  to  wift  to 
live  longer  for  our  own  fakes,  and  can 
do  fo  only  upon  a  principle  of  charity, 
and  lubtuiJUoa  to  tlie  will  and  ,prav,i<kttce 
of  God  ;  waiting  all  the  days  of  our  ap 
pointed  time  'till  our  change  come.  "\  For  f 
good  men  to  defire  long  life  upon  this  «• 
principle,  (which  is,  I  think,  the  only  one 
upon  which  rheGood  can  rationally -deCre 
it,)  is  truly  noble  and  generous  :  And -the 
baarj  head,  whether  found  upon  "  filch  a 
"  One  as  Taul  the  aged,"  or  upo.n  any 
other  perfoii,  is  truly  "  a  crown  of  glo- 
"  ry,  if  it  be  [thus]  fouud  in -the  way 
"  -of  Tighteoufnrfs/'  f  But  the  .firmer,  j 

thor  u  >an  hondred  years  old,  -flhall-.be  ac-  16. 31. 

»  ^ 


•\TT-r 

. 

X*eC><X>!*6<XSk><>bck>6^  ^*^" 

:  C--;HX;<^C<X>O<X:;^^  : 


SERMON 


V:"  f  Ti  T 

S  E  R  M-O  N  XIV. 


Of  the  true  Value,  Ufe  and  ,'  En3  .  pf 
Life  ;  and  the  Conducivenefs  qf 
Religion  to  prolong,  and  make  io 


.  . 

Occafioned  by  the  Death  of  fome  aged  Pcrfohs.'. 

*  '  ' 


PSALM   XXXIV,  12,   13,  14,  15. 

WHAT'  man  is  be  that  defireth  Life,  and 
loveth  many  days,  that  he  may  fee  Good  ? 

thy  tongue  from  evil,    and  thy  lips 
fpeak'mg  guile. 
•DET  ARfT  from   evil,    and  dot  good  :  feek 
"y  peace  and  purfue  it. 

fHE  eyes  of  the  LORD  are  upm  the  righ- 
~Q$st&it&ip$snd  his  ears  are  .open  unto  .their  cry. 
.^.^«"  *^M*itr:;>   - 

SERM  [)EOPLE  are  fo  univerfally  dcfirous  of 
'  Jt  living  long  in  this  world  ;  and  pro- 
mife  themfelves  fp  rnuch  happinefs  from 
it,  that  it  will,  doubtlefs,  appear  fanciful 
and  fbmantic  :t&-  many,  to  lay  there  is 
fcarce  any  thing  to  be  enjoyed  here,  for 
-which  it  is  worth  while  to  live.  But  full 

this 


Ufe  and  End  of  Life,  &c.  48 1 

this  is  the  truth  of  the  cafe  :  This  world  SERM. 
is  a  fcene  of  folly  and  confufion,  of  difap-  XIV. 
pointment  and  forrow.  It's  pleafures  are  ^-^^^ 
precarious,  fuperficial  and  tranfient  ;  its 
troubles  are  certain,  fubflantialj  and  almoft 
uninterrupted.  So  that,  were  there  to 
be  an  end  of  us  at  death,  few  or  no  con- 
fiderate  men,  could  ever  exped:  to  enjoy 
much  good  ;  or,  confequently,  much  de- 
fire  to  live  long  here.  Such  is  this  life, 
when  confidered  in  itfelf :  But  the  prof- 
peft  clears  up,  when  we  conflder  the  refe^ 
rence  which  the  prefent  ftate  has  to,  and 
its  connexion  with,  another  after  death. 
Life  is  valuable,  and  length  of  days  to  be 
wifhed  for,  as  it  gives  us  an  opportunity 
to  acquaint  ourfelves  with  God,  and  to 
fccure  eternal  felicity  to  ourfelves,  when 
our  days  here  (hall  be  numbered  and  fi- 
nifhed.  In  any  other  refpeft,  whether 
we  live  long,  or  die  foon  ;yea,  whether 
we  live  at  all  or  not,  feems  to  be  no  ve 
ry  interefting  point.  But  this  matter  was 
fpoken  of  in  the  proceeding  difcourfe.  It 
was  propofed  to  fhow,  in  the 

SECOND  Place,  That  if  we  aredefirous 
of  living  long,  and  of  making  the  beil  of 
life  while  it  lafts,  it  becomes  us  to  con- 
du&  ourfelves.  by  the  maxims  of  religion: 
Or,  in  the  language  of  the  Pfalmifl,  to 
"  keep  our  tongues  from  evil,  and  our 
Mm  "  lips 


SfeRM.  «  lips  &6m  •  fpeSkhig  giiile  ; 
SfiV.    «  from  evil,  aiid  do'good  ;  tb 

ana-piirfue%."     The 
^itndefiled  religioii,  ^h^- 
^to 'prolong  liiim^n  life,    a?nd  to  /render  it, 
"ifi'ftrtnfe  Degree,  Chappy,     t'or  -the  ^righ- 
'teous  are  jnot  ^only -intitled   to  the  favour 
alcfii^hty  -God   hereafter,'  ?;WutJto  rhfe 
eare  'Stftd;  -gUardianMl)  Uri    tliis 
y^i^hqre,^  theses:  of  tlfe  Lord 
the  ^ight^olis  ;  '^iid:his  ^ears 
We  -open  ointp -their  cry,"   .  ^Godlinefs 
^hetthrpromife  'both  df  "/fo  lifi^kat  tM»-~is9. 
•and  alfo-  of  that  'which  is 


fc    rt-  it  rs>  prujituvic  ttnuf  iftt  irsrngj*;  |  .  zrxnvi  a,ll  KlttuS 

8.       W  arguments  are  -tifed  in'the  holy;'fcrip- 
<tbres,:  to-induce  iis  thereto.     The  'prin 
cipal  of  them,  are  thdfe  which  are 'drawn 
from  a  fot?ii^e-ft£lte'6f  rewards  and  ptinifh- 
B6t  thofe  that'may :be  rdra wn  from 
e&ftveftience  ^nd  inconveiiience, 
>•  Lbf  to^efs  Weight  and  'force  with  a 
wholly  pafled  over  >m 
ftiiid,  'indeed,  the  latter 
may  poffibly  have  a  greater  itVftiiterice  tip- 
?^Ja]fomev  ttiittds,  LtMti  the  fotnier. 
^Pii  EflPlSFiMft'fe|^s"itfforgt^i^^^ 
•e&lo^n  w'Sy'-men^efierally  'ddGre  life, 
Idte; 'maiiy/ dkysy;  ii,'J  ffiat  thty  may 
*fie  gockl :  $?hfcy  do  hotidfe;fire  life,  rnnerdy 
'for  thetfafce  W IJving ••;  But iii 'hopfes  of  li 
ving 


Ufe  and  End  of  Li  fa  &c.  483 

ving  happily.  And -he  afTuresus,  that  the  SERM;* 
hiofi  likely  means,  both'  of  prolonging  XTW 
our  lives,-  and  of  making  them  quiet  . 
happy,  is  to  purfue  the  p^ths  of  piety  aiixl 
virtue.  This  being  the  manifeft  fcope 
and  drift  of  the  paflage  under  confiddfar 
tion,  this  fecond  head  of  difcourfe,  I  think, 
naturally  refolves  itfelf  into  two  propoft- 
dons  ;  wV'MiBd 

THAT  the  pra&ice  of  religion  istlfe 
moil  probable  means  of  lengthening  out 
qur  lives  :  i  And  - 

THAT  it  is  alfo  the  moft  likely  way; for 
us  to  fee  good,  or  to  live  happily,  God 
has  connected  the  dufy  and  int^ett  of  men 
together^  not  only  fo  that  they  fhall,'  in 
the  refult  of  things,  find  therpfelves  gain 
ers  by  ferving  Him  ;  but  fo  that  religion 
'is  advantageous  to  them  in ^  the  Interim,  e- 
ven  in  this  world  ;  only  the  cafe  of  per- 
fewtlon  fir  righteoufnefs  fake,  is:  tp  be  ex- 
cepted. 

Ist-  THE  pradic^  of  religion  is  the  moft 
likely  means  of  prolonging  human  life.  It- 
has  a  direft  natural  tendency  to  lengthen 
put  a  man's  days  ;  while  irreligion  and 
vice-  have  plainly  af  contrary  one.  All 
kinds  of  intemperance,  debauchery  and 
excefs,  ten4  tp  the  deafch^Qf  the  body,  as 
well  as  to  the-  d^ftruSioft  of  the  foul ;  for 
t&fti  tfeey  whp^  •"  Uv^  after  Jtshe>fleih,"  oftea- 
M  m  2  •  die 


484  Of  the  true  Value^ 

DERM,  die  even  a  temporal  death,  much  fooner 
XIV.  -  than '  they  would  otherwife  have  done. L 
Voluptuoufiiefs  and  fenfuality  diforder  all 
the  fprings,aftd  poifon  the  fountain  of  ani 
mal  life,*  bringing  difeafes  upon  the  body, 
and  nloft  certainly  fhortening  a  man's 
days  in  a  greater  or  left  degree.  How 
many  perfons,  have,  by  their  criminal 
excefles,  impaired  their  health  ;  and  gra 
dually  ruined  their  conftitution,  fo  that 
they  have  fcarce  "  lived  out  half  their 
days  ?"  There  are,  perhaps,as  many,  even 
in  Chriftendom,  who  have  died  martyrs 
to  the  Bacchus  and  Venus  of  the  Pagans,  as 
have  ever  died  martyrs  to  Chrift. 

-ALL  irregular  affections,  and  inordi 
nate  paffions,  fuch  as  anger,  malice,  pride 
and  envy,  prey  alfo  upon  the  fpirit*  and 
life ;  tho'  not  fo  apparently,  perhaps,  as 
bodily  excefles.  Thefe  mental  diforders 
are  the  ficknefs  of  the  foul  ;  and  by  vir 
tue  of  that  union  and  fympathy,  which 
there  is  between  the  foul  and  body,  im 
pair  the  health  of  the  latter  alfo.  Even 
thofe  vices  of  the  mind,  from  which  we 
may  not  fufpeft  any  prefent  harm,  fap 
and  undermine  us  ;  gradually  wearing 
away  the  ftrength,  the  vigor,  and  the  lives 
6f  men.  So  that  all  the  lufts  both  of  the 
flefh  and  of  the  fpiiit,  may  be  confidered 
as  a  flow  confumption,  (tho',  i&deed)  not 


Ufe  and  End  of  Life*  &c.  485 

a  very  flow  one  in  fome  perfons  !  )  which  SERM. 
will  prove  mortal  at  laft,  tho'  not  feared    XIV. 
at   prefent.      For  notwithstanding  fome  ' 
very  diffolute  men  ;  men,  none  of  whofe 
paffions  have  been  under  due  reilraint, 
have  lived  to  a  great  age  ;  yet,  in  all  prof" 
bability,    thefe  very  perfons  might  have 
lived  a  confiderable  time  longer,  had  they 
been  fober  and    temperate  in  all  things,  as 
thofe  that  ft  rive  for  the  ma  fiery.     Modera 
tion  in  all  corporeal  gratifications  and  plea- 
lures,   and  a  mind  freed  from  inordinate 
affections,  from  extravagant  deiires,  from 
irregular,   ungovernable  paffions,  are   life 
both  to  the  body  and  the  foul  ;    they  are 
"  health  to  the  navel  and  marrow  to  the 
"  bones.  "  *     Or,  in  thofe  other  empha- 
tical  words  of  Solomon,  "A  found  heart  is     g. 
the  life  [even]  of  the  flefh ;  but  envy  is  the 
rottennefs  of  the  bones."  §    What  is  here  $c^/.i 
faid  particularly   of  envy,     is   alfo  true   vtr.  30. 
of  all  other  moral  diforders  of  the  mind  ; 
of  all  vicious  affections  of  the  heart.     Be- 
fides ;  the  vices  of  men    do  not  feldom 
bring  them  to  an  untimely  end,  from  the 
hands   of   civil  juftice  ;  and,  fometimes, 
even  from   their  own  hands.      Who  will 
harm  us,  ifive  are  followers  of  that  'which  is 
good  ?  Who  would  lay  violent  hands  up 
on  himfelf,    were  he  not  either  deprived 
of  his  fenfes,  or  carried  away  by  vicious 

paffions, 


SE,RM,  paffions,  and  extravagant  defire,s,. 
Xiy.     have  got  the  mattery;  over  hiq£? 

UPON  the  .whole,  /if  i5;  mauifeft.  tjia$: 
"  righfeoufnefs  tendeth  unto  life;"  in,  this. 
worixl,;  antl  #n  iiy&o  de^rh.     Ha 
kind  perfeye^efd,  from  t:h€  firft,;  p 
cbedience  to  Godi  in  theii*  iovrignal 
cehce,  death  would  not  have  entered  into 
the  world  at  all  :  For  "  righteoufnefs  is 
"  immq^tal."     And  altho'  we  are  all  HOW' 
tinder  th^  fentence  of  death,  it  being  ^^p-r 
"pointed  unto  men  once  to  die"  ;  yet  the 
execution  of  that  fentence  is   naturally 
haftened  on  the  fafter,     the    more   we 
deviate  ffbm^t.tlej  paths  of  righteoufnefs. 
And-  tho*  religion  cannot  make  us  immor 
tal  here,  'yet   it  has  a  v^ry  obviqus  ten 
dency  i  in  divert  refpefts,  to  protraft  our 
days  upon  the  earth.  But. 

21?-  TH  E  praftice  of  religion  i$  alfo  the 
moll  probable  means  of  renidering  life  e.afy 
and  happy  -to  U5^  cwfing  us  tq^  go#$l.  .  It 
is,  indeed,  no  great  degree  of  felicity  that 
any  of  ^h^  fons  of  Ad-am  $$&  reafonably; 
hope  for,  in  this  i^erfoft;  ftgte^  How 
ever,,  wjaife  we  YwG$iil  te  our  wifdoiii  tOf, 
make  the/beft,0f  life,.  t#<pafs;  thrq'  ij:  ;with> 
as  little  forjrow,  and  as  mueh  pegce  and 
,,  as  &cy®fi$<®#  wjth  fuch  % 


U5,  »>  live  yi%^r  a/«efq:of  God  .and 

re- 


Ufe  and  End  of  Life^  &c.  48 


religion  ;  to  keep  another  world  in.  -mind, 
and  to  regulate  our  tempers  and  manners  XIV.  . 
with  a  'view  thereto.  It  is  in  this  way,  if  ' — *~~^ 
in  any,  that  happinels  is  to  be  found:  And 
indeed,  Solomon,  who  had  long  and  fuffici- 
ently  tried  all  others,  tho'  to  no  purpofe, 
came  at  laft  to  this  conclufion,  That  to 
"  fear  God  and  keep  his  commandments, 
"  is  the  whole  -of  man  :  "'  That  the 
ways  of  wifdom  are  "  ways  of  pleafant- 
""  nefs,  and  all  her  paths  peace  j ;  that  ihe 
"  is  a  tree  of  life  to  them  that  lay,  hold 
"  upon  her  ;  and  that  happy  is  every  one 
" .  whoTetain-eth'her."1*  The  paths  of  ir-  •  Pro.  ^ 
•religion  and  vice  are 'full  of  briars  and 
thorns,  like  the  earth  after  God  had  cur- 
fed  it.  Whatever  diflblute  m'en  may  i- 
'magme,  it  is  only  wifdom,  in  the  practical 
Tenfc '-'of  'Solomoft,  that  will  be  productive 
J6f  true  peace  and  felicity.  Sincere  hap- 
<pinefs  grows  not  upon  folly  and  vice  ;  this 
is  a  foil  under  the  divine  malediction. 
Men  may  "  weary  themfelves  in  the  way 
'"  of  wickednefs  ;"  but  they  will  not  find 
the .  way  of  peace,  or  any  reft  to  their 
f6uls,'till  they  find  the  way  of  virtue,  and 
walk  therein.  Vice  and  folly  as  certainly 
•mike  men  miferable  in  a  degree,  even 
now,  as  they  will  terminate  in  irretrieva 
ble  ruin :  Religion  as  certainly  contributes 
to  the  happinefs  of  hiiman  life  now,  as  it 

will 


488  $Qf  > the  trueF alue, 

will  iflue  in  eternal  felicity.      For 

IT  is  to  be  obferved,  That  in  the  fame 
proportion  that  religion  tends  to  health 
and  length  of  days,  it  is  alfo  produ&ive 
even  of  temporal  happinefs.      The  felici 
ty  of  animal  life,  fuch  as  it  is,  has  a  clofe 
connexion  with  health  and  foimdnefs  of 
body ';..and  is,  indeed,  infeparable  there 
from.     The  corporeal  difeafes  which  in 
temperance  and  other  vices  bring  upon 
men,  and  by  which  their  lives,  are  cur 
tailed,  alfo  diminifh  their  happinefs  ;  ren*- 
dering  th^m  incapable  -  of  relifhing.  and 
;  ,,-t       enjoying  even  •  thofe  .animal    pleafures, 
which  are  the  grand  objeft  of  their,  purfui^ 
Do  yw  imagine  that  he  who,  by:crimir 
nal  indulgences  and  excefles,  and  a  liber 
tine  courfe  of  life,  has  enfeebled  Ji  is  body, 
ai^d  impaired   his  health,  can  receive  as 
much  happinefs  from  thofe  objects  whic^i 
God  has  accommodated   to  btar  nature, 
confidered  as  fenfitive  creatures,  as  One 
who,  by  obierving  the  rules  of  fobriety 
Cind    moderation,   preferyes    himfelfi;  in 
healtli  >  and  vigor  ?  Far  from  it  !  Such   a 
man  fruftrates  his  own  aim  ;  and  while  he 
is  Criminally  grafping  at  more   pleafure 
th^n  he  ought,,  deprives  himfeif  in  a  great 
meafure,  even  of  that  \yhich  he  might  in 
nocently  enjoy  ;  yea,  often   brings  fuch 
pains  and  difeafes  upon  himfeif,  as  make 

life 


Ufe  and  End  o f  Life  >  Sec.  489 

life  infupportable  to  him.     There   is   a  SERM. 

great  variety  of  evils,  too  many  to  be  now    XIV. 

enumerated,  which  are  naturally  confe- 

"quent   upon   thefe  libertine  indulgences. 

<"Who  hath  woe?  who  hath  forrow  ? 

:tte  who  hath  contentions  ?  who  hath  bab- 

_|b  bling  ?     who  hath    wounds    without 

fflf  caufe  ?  They   that   tarry   long  at  the 

"  wine,  they  that  go  to  feek  mixt  wine — 

"  At  the  laft  it  biteth  like  a  ferpent  and 

"  ftingeth  like  an  adder — Thine  eye  fhall 

-#••  behold  ftrange  women,  and  thine  heart 

"  fhall  utter  perverfe  things.      Yea  thou 

"•fhall -be-  as  he  that  lieth  down  in  the 

"  midft  of  the  fea,  or  as  he  that  lieth 

"  "Upon-  the  top    of  a  maft."  *  In  fhort,  *  Pn.  23. 

nothing  is  more  manifeft',  than  that  what      *9' 

is  ufually  called  a  life  of  pleafure,  by  a 

ftrange  catachrefis  and  abufe  of  language, 

is  really  a  life  of  pain  and  wretchednefs  j 

and  that  men  cannot  enjoy  the  happinefs 

for  which  they  are  defigned,  confidered 

only  as  animals,  in  its  greateft  height  and 

perfection,  while  they  violate  the  laws  of 

virtue  in  the  purfuit  of  it.  - 

RELIGION  and  virtue  are  alfo  condu 
cive  to  the  felicity  of  life,  as  'they  gene 
rally  procure  the  efteem  and  good  will  of 
men  ;  even  of  thofe,who  have  little  or  no 
religion  themfelves.  They  promote  that 
peace  and  good  underftanding  betwixt 
N  n 


Of  *5t  true 

mafi  and  man,,  in  'which  happmefs 
XIV.  ^  very  much  confifts.  "When  a  man's  ways 
pleafe  the  Lard,  he  maketh  even  his 
"  enemies  to  be  at  peace  with  him/'  This 
Is  not,  indeed,  umverfelly  the  cafe.  Ereh 
OU-F  bleffed  Saviour  .and  his  apoftles,  wrere 
%s  much  or  more  maligned  by  the  worid; 
than  any  other  perfons  who  were  ever  in 
iu_  Here  were  fome  peculiar  circumfian- 
£es :  But  in  general  it  is  xmqueftionably 
true,  that  a  religious  and  virtuous  con^ 
^u6l  a:6tira£ts  the  good*wiH,  a$«d  prociia*es 
tJbre  good  ofSces  of  i»artkind.  r,  A  good 
man  is  far  lefs  likely  to  get  into  tfbuble- 
fome  contentions  and  broils*  and  to  have 
enemies^  than  .a  proud,  ambitious*  cove 
tous  or  Wrathful  one.  Daily  obfervation 
confirms  this.  And  there  are  fome  vir 
tues,  which  have  a  more  immediate  aHij 
direct  tendency  to  coiuciliate  the  friendship 
0f  men  ;  to  promote  and  to  cftablifh  that 
good  harmony  which  is  fo  conducive  to 
bappinefs  :  I  mean  thofe  vktue^,  which 
^e  inore  c%ecialliy  alktded  to  in  the  te3$t — - 
Let  him  that  would  foe  gwd%  "  fceep  hi$ 
"  ^ongu^ifromevi^and  his  lips  from  fpeak- 
**  teg  g»fle  let  him  depart  from  evil,  and 
f1  ik>  good ;  feek  peace,  and  puriue  it." 

Iir  feiaoreover,  and  indeed  very'p&r- 
ttcul^^r  to  bq  oWerv^d,  Thait  inwar4 
peace,  oiid  taraacjuilhy  of  mtiid,  is  not  tq 

be 


Ufe  and  End  of  Ufa  &c.  49 * 


be  obtained:  bu/t  by  the  praftice  of  religion. 
We  are  moral  and  accountable  creatures  ;  XIY. 
and  have  an  immediate  confcioufnefs  and  ^— -v— •* 
ieeling  of  our  being  fo.  And  'rill  a  man 
has  taken  a  fatal  opiate,  and  laid  his  con«- 
fcience  afleep >  it  will  frequently  call 
him  to  a  fevcre  reckoning  for  his  evil 
deeds.  It  is  an  accufer,  witnefs  and  judge:, 
which  he  can  .neither  fly  from,  nor  eafify 
bribe.  And  how  unhappy  is  that  .man, 
whofe  own  heart  condemned!  him  ?  who*, 
inftead  of  being  able  to  look  up  to  his  Ma 
ker  with  confidence,  cannot  even  look 
himfelf  in  the  face,  without  blufhing  and 
trembling  ?  This,  in  general,  is  the  cafe 
of  wicked  men  ;  there  is  no  peace  to  them* 
Even  in  their  greateft  profperity,  they 
are  frequently  difquieted  by  confcious 
guilt,;  and,  in  adveriity,  that  God,  wbts> 
is  the  "  confidence  of  the  ends  of  the 
".  earth,"  is  a  terror  to  them.  Thus  are 
they  "  like  the  troubled  fea,  when  it  canv 
"  not  reft,  whofe  waters  caft  up  miire 
"  and  dirt/'  f  How  different  is  theiitua- .  „ 
tion  of  the  good  man,  at  peace  in  his£xwh  20. 
bt'Caft,  at  peace  with  his  maker  ?  in  .pro 
fperity,  having  all  'liis  enjoyments  heigh 
tened  by  confcioua  virtue  and  integrity^ 
in  adverfrty,  having  God  for  his  refuge, 
a  very  prefent  help  fin  trouble,  whfii 
the  help  .3of  iman  is  s^ain  i  Veriiyr- ""  ••'tte 
N  n  a  "  work 


492  Of  tie  true  ValtuY 

SERM.  "  work  of  righteoufnefs  is  peace  ;  and 
XTV.    "  the   effeft  of  righteoufnefs,    quietnefs 

'L-I~*~nJ  "  and  aflurance  for  ever.  "     But 

RELIGION  is  more  efpecially  fruitful 
of  happinefs,  as  it  gives  the  glorious  pro- 
fpeft  of  endlefs  felicity  in  the  world  to 
come.  "  We  are  the  children  of  God, 
"  fays  the  Apoflle  ;  and  if  children,  then 
"  heirs  ;  heirs  of  God,  and  joint  heirs 
"  with  Chrift — For  I  reckon  that  the 
"  fufferings  of  this  prefent  time,  are  not 
"  worthy  to  be  compared  with  the  glory 

*  Rom.  s.  "  which  fhall  be  revealed  in  us."  *  With- 
*6>—  out  this  hope  of  glory,  honor  and  immor 
tality,  which  good  men,  have  thro'  Him 
that  has  abolifhed  death,  we  might  fay  ©f 
all  things  here  below — •  "  Miferable  com- 
•"  forters  are  they  all."  What  fatisfa&ion 
can  a  confiderate  man  take  in  this  world, 
who  knows  that  he  has  both  a  mortal  bo 
dy  and  an  immortal  foul,  provided  he  has 
noftable,fixedhope  of  a  better  life  to  come? 
no  hope,  which  is  "  as  an  anchor  of  th.e 
*'  foul,  both  fure  and  ftedfaft,  entering 
"  into  that  which  is  within  the  vail  ?" 
Wicked  men  cannot  have  this  hope  ;  or 
at  leaft,  if  they  have  it,  it  muft  be  by  de 
ceiving  themfelves.  And  without  it,  one 
would  think  that  the  various  forrows  and 
fufferings  of  this  prefent  time,  together 
;wuh  the  natural  fears  of  death*  muft  bear 

very 


Ufe  and  End  of  Life,  &c.  493 

very  hard  upon  a  man's  fpirits,  leaving  SERM. 
but  little  room  for  mirth  and  joy  :  But  XIV. 
with  it,  all  things  are  tolerable  ;  it 
lightens  every  burden  ;  it  inhances  every 
bleffing  ;  it  mitigates  every  forrow  ;  it 
gilds  the  moft  gloomy  fcenes  of  life  ;  and 
is  a  perpetual  cordial  to  the  fainting  foul. 
It  animates  a  good  man,  in  every  condi 
tion  ;  it  gives  him  ftrength  to  do,  and  re- 
folution  to  bear  all  things.  It  delights  at 
home  and  abroad  ;  in  company  and  in 
folitude  :  It  brightens  our  days,  and  f wee- 
tens  .our  nightly  flumbers.  From  youth 
to  age,  it  preferves  the  good  in  perfeft 
peace,  their  minds  being  flayed  upon 
'God.-  Thro*  this,  they  are  happy  even 
without  thofe  poiFeffions  and  enjoyments, 
in  which  others  place  all  their  felicity  ;  fo 
that  "  having  nothing,  they  poffefs  all 
u  things."  It  at  once  difarms  both  life 
and  death  of  their  fling' and  terrors — O 
blefled  hope  !  it  is  thou  which  turned' 
mourning  into  gladnefs  of  heart,  darknefs 
into  light,  and  death  into  life  :  It  is  thou 
which  turned  the  fufferings  of  time,  into 
the  triumphs  of  immortality  ;  and  caufed 
us,  even  in  this  vale  of  tears,  "  to  rejoice 
"  with  joy  unfpeakable,  and  full  of  glory !" 
IT  appears,  then,  that  the  practice  of 
religion  tends  naturally  both  to  lengthen 
out  our  lives,  and  to  make  them  happy  ; 

and 


494  .:        /     truz 

SERM*  and  th&t  yice  and  irreligion 
XIV.  trary  tendency,  to  fihortett, ,  .and  make 
them  fiiiferable.  But  whjeiirj  fpeafc  of 
jreligion  as  haying  iuch  a  natural  tended* 
cy,  this  is  not  tfeiigned,  by  any  means* 
to  exclude  the  providence,  of  God,  his 
care  and  guardian  fhip  of  the,  righteous-, 
Things  have  no  other  tendency,than  what 
God  himfelf  has  given;  them :  It  is  He  that 
has  eftabliflied  all  their  connexions,and  who 
cpnftantly  maintains  th^rn .  by  his  power 
and.  providence,  "  working  all  in  all."  If 
the  lives  of  thofe  who  fear  and  ferve  God^ 
are  prolonged  ;  or  if  fuch  perfons  fee  more 
good  .than  othei^,  it]  is  becaufe  "  the  eyes 
"  of  the  LOR©  -are:  uppn  the  righteous, 
"  and  his  ears  are  open  unto  their  cry.;" 
as  it  is  exprefled  \\\  the  text.  On  the  other 
hand,  if  the  wicket! *dte  in  youth  ;  or  if  they 
liye.^n  'unquiet ^.Jojlefe  life,  it  is.  hecaufe 
^  thie  face  of  •j:he1;L'oR:D  is  agalnft  tliem 
^--.jthat:  do  evil,  to  cm  off  the  remembrance 
"  of  dieti^from  the  earth  ;  "  ras  it  is  ex- 
.prefled  in  the  verfe  immediately  following* 
Goicl's,pr0vidence  is  iitiinutdy  concerned 
iu^every  -thing  that  rhappens  to  us  :=  And 
both  the  prayers  of  the  righteous,  and  the 
blafphemies  ©f  the  wicked,  are  loud  and 
vocal  la  his  ears.  They  Are  heard  ftsom 
the  depths  of  the  earth  to  the  haight  of 
Jieaveia,  "  gc>ing  up  fbrr;a  mciiaorial  brfar^ 

God  "  ; 


Ufe  qnd  End  vf  Life)  &c.  495 


Qod  "  ;  the  one  for  good,  the  other  for  ^BRM. 
evil.  And  altho'  this  is  not  a  ftate  of  XIV. 
retribution,  but  of  difcipline  ;  yet  God 
even  now  knoweth  them  that  are  hfe,and 
fhews  them  his  peculiar  favour  ;  while  he;1  . 
in  fome  degree,  chaitizes  the  impious  and 
yicious,  in  the  courfe  of  his  providence. 
He  has  a&ually  connected  our  duty  and 
our  happinefs  together,even  in  this  world  ;' 
at  leaft  fa  far  as  to  raanifeft,  that  He  is  the' 
righteous  moral  governor  of  the  world  y 
and  that  They  alone  can  be  happy,  who* 
truly  fear  him,  and  work  righteoufnafs.> 
Irreligious,  ditlblute  men,  may  flatter  and 
deceive  themfclves,  if  they  pleafe  :  But 
even  tbey^  in  their  lucid  intervals,  know, 
that  this  is  true—  It'  is  the  immutable  de** 
cree  of  heaven,  that  none  fhall  find  their 
account,  even  at  pcefent,  in  departing 
from  the  living  God  ;  from  the  w  foantaia 
"  of  living  waters"  !  They  may,  indeed, 
hiew  out  unto  themfelves  cifterns  ;  butthey 
will  prove  leaky,  "  broken  ciiteras^  which 
"  can  hold  no  water  "  ;  which  will  not 
retain-  a  'drop  of  pure,  unadulterated  hap- 
piiieife  ;  but  tranfmit  it  all  thro',  leaving 
only  the  fcum,  the  dregs,  and  the  filth 
behind-  That  foolifti  prodigal  who 
leaves  his  Father's  houie,  "  where  there 
u  is  bread  enough,  and  to  fpare,"  tho'  lie 
"_  would  foia  fill  bis  beEy  with  the  hulks  > 

(<  which 


496  Of  the  true  Faluer 

SERM.  «  which  the  fwine  do  eat, "  fhall  frill  re~ 
XIV.    main  unfatisfied  :    He  fhall  even    "  perifli 

with  hunger"  in  a  ftrange  land,  unlefs 
he  comes  to  himfelf  ;  unlefs  he  "  arifes 
"-.  and  goes  to  his  Father."  Then,  and  not 
till  then,  fhall  he  know  what  happinefs 
means,  when  his  Father  fhall  fay — "  Bring 
"  forth  the  beft  robe,  and  put  it  on  him, 
"  and  put  a  ring  on  his  hand,  and  fhoes 
"  on  his  feet  ;  and  bring  hither  the  fatted 
*:  calf  and  kill  it  ;  and  let  us  eat  and  be 
"  merry  :  For  this  my  fon  was  dead,  and 
"  is  alive  again  ;  he  was  loft  and  is 
"  found."§  In  fuch 'language  as  this,  He 
who  came  tofeekandjojavetb-at  'which  'was 
loft,  rcprefents  the  mifery  of  thofe  who 
are  "  far  from  God  •;"  togetii'er  with  their 
happinefs  upon  -their  return  to  Him  : 
Which  defcription,  tho* 'tis  allegorical,  is 
neither  the  lefs  intelligible,^  nor  the  lefs 
emphatical. 

BUT  I  muft  now  clofe  this  fubjeft  with 
fome  reflections,  as  was  propofed. 

THOSE  perfons  who  have  already  at 
tained  to  old  age,  agreably  to  their  wifhes 
in  youth,  have  great  caufe  of  thankfulnefs 
to  the  God  of  their  lives.  It  is  becaufe 
they  have  obtained  help  from  Him,  that 
they  yet  furvivc.  This,  as  has  been  al 
ready  fhown,is  a  great  favour  and  bleffing; 
if  not  on  account  of  any  happinefs  of  a 

worldly 


Ufe  and  End  of  Life,  &c.  497 


worldly  nature,  yet,  at  leaft,  inrefpeft  o 
the  opportunity  which  length   of  days    XIV. 
gives  men,     for  acquainting  themfelves  *—  -v^ 
with  God,  and  providing  for  their  eternal 
welfare.     And  certainly  thofe  who  are 
thus  favoured  of  heaven,  ought  to  return 
their  grateful  acknowledgments  thither. 

THOSE  ofusalfo,  whofe  friends,  efpe- 
cially  whofe  Parents  (  commonly  our  beft 
friends  )  are  preferred  to  old  age,  ought 
to  blefs  God  upon  this  account.  It  de-  ^ 
mands  our  gratitude,  both  as  it  is  a  fa 
vour  to  them,  whom  we  ought  to  efteem 
and  reverence,  and  alfo  to  ourielves.  The 
young  need-  the  counfels,  the  admoni 
tions,  and  good  example  of  the  aged  : 
And  ought  to  look  upon  it  as  a  great 
blefling  of  heaven,  when  their  pious  pa 
rents  are  thus  preferved  to  them.  But  iu- 
ftead  hereof,  fome  ungracious  children 
feem  to  think  it  a  burden  and  misfortune 
to  them,  when  thofe,  from  whom  they 
immediately  derived  their  own  being,  live 
to  a  great  age  ;  having  their  tho'ts  more 
fixed,  probably,  upon  an  'earthly,  than 
upon  an  heavenly  inheritance.  But  it  'is 
certainly  very  inconfiftent  with  the  honor 
which  we  owe  to  our  Father  and  Mother, 
that  our  oiun  days  may  be  long  in  the  world, 
to  think  the  time  long  and  tedious  till 
*Tbey  are  taken  out  of  "it.  And  a.ll  fiicji 
O  o  dif- 


498  Qf  the  true 


difrefpe&ful,  undutiful  children,  tetter 
XIV.  deferve  the  title  of  baftards  than  of  forts, 
could  it  be  given  them  without  an  impli 
cit  reflection  upon  thofe,  for  whom  they 
0-Ught  to  have  a  greater  -regard  and  reve 
rence;  He  whofe  bread  is  warmed  with 
true  filial  piety,  will  be  defirous  of  pro- 
trafting  the  life  of  his  parents  as  long  as 
niay  be  ^  teui  of  rendering,  age  and  infir 
mities-  as  Supportable  and  agreeble  to  them 
asrhercan,  even  after  he  can  no  longer 
expeft  to  receive  any  confiderable  benefit 
from  them.  The  death  of  a  parent  will 
always  rather  feem  too  early  ,than  too  long 
deferred,  in  the  opinion  of  fuch  perfons. 
However,-  they  will  alfo  remember,  that 
men  are  born  to  die  ;  and  fubmiffively 
bear  the  feparating  ftroke^  when  it  comes  : 
Knowing,  that  the'  Father  and  Mother 
forfake  them,  they  have  a  Father  in1.  hea 
ven,  eternal  and  immortal,  tho'  inviiible  ; 
and  whofe  paternal  care  is  exercifed  over 
all  'his  offspring  ;  efpecially  over  thofe  who 
-f'ichave  received  the  fpirit  of  adoption, 
8.  *  -  whereby  we  cry,  Abba,  Father  !"  f— 
;  "But  to  proceed  with  oar  reflexions  —  . 

IT  deferves  the  ferious  confideratioft  of 
Mgedy   whether  they  Imve  iived  fo 
p^urpofe  ?  whether  they 
gfv^n  I  tfceir  attention  to  the  great 
made  fuch  an  improve 
ment 


Ufe  and  End  of  Lifejf&cc.  49  g 

ment  of  their  time,  that  they  can  give  a  SERM* 
good  account  of  it  to  God,  when  he  calls    XIV. 
them  to  appear  before  Him  ?  'Which  time 
is  now  near  at  hand,   even  at  the  door  ; 
;fii}£e  they  cannot  expert  to  fur  rive  much 
longer.  It  becomes  not  One,  who  is  him- 
felf  young,    to  be  very  officious  in  cate- 
chifing  or  counfelling  the  Old  :  But,  me- 
thinks,  if  I  were  myfelf  old,  I  ihould.  judge 
it  proper  to  catechife  myfelf,  income  fuch 
manner  as  this — How  have  I  employed 
tliofe  years  which  have  rolled  over  my 
head  ?    how  demeaned  myfelf  under  that 
goodnefs,  forbearance  and  long-ftiffering, 
which  God   has   exercifed  towards  me  ?. 
Have   I   confidered   life  as   the  gift  and 
bleffing  of  God,    to  be  employed  chiefly 
in  learning  his  will,  in  acquainting  myfelf 
with  his  Son  Jefus  Chrift,    and  in  doing 
his  commandments,  in  -order  to  my  "  ha- 
"  ving  right  to  eat  of  the  tree  of  life"? 
Have   I  glorified   God    in    the    world  ? 
and  laid  myfelf  out,    to  be  ferviceable 
to   my    fellow   men,     in    the    improve 
ment  of  the  talents  committed   to  me  ? 
Has  it  been  my  daily  care  and  concern  to 
approve  myfelf  to  Him,    who  fearcheth 
the  hearts  of  men  ;    and  who  will  finally 
"  give  to  every  man  according  to  his 
"  deeds  "  ?•   Has  the  falvation  of  my  To vd 
been  the  grand  objeft  of  jny  attention,  -as 
O  o  2  almoft 


500  Of  tie  true  Value^ 

almoft  the  only  thing  that  is  worthy  of  it  ? 
Have  all  other  defires  and  purfuits  been 
habitually  fnbordinated  to  this  ?  What 
proficiency  in  true  goodnefs  and  holinefs 
have  I  made,  during  this  long  probatio 
nary  ftate  ?  Have  I  gained  the  niaftery'of 
my  lufts  and  paffions  ;  and,  thro  the 
Spirit,  mwtified  the  deeds  of  the  body,  fo 
that  I  am  now  prepared  to  leave  that 
world,  in  which  I  have  lived  fo  long  ? 
How  many  of  my  contemporaries  are  al 
ready  numbered  with  the  dead  ;  while 
I  am  ftill  among  the  living  ?  Where 
fhould  I  now  have  been,  had  God  taken 
me  out  of  the  world  in  middle  age,  or  in 
youth,  with  them  ?  in  the  paradife  of 
God,  or  in  the  regions  of  woe!  Suchqucf- 
tions  as.  thefe  feem  proper  for  every  aged 
perfon  to  put  to  himfelf.  Nor 'is  it  to  be 
doubted,but  that  many  could  truly  anfwer 
them,  in  the  manner,  in  which  no  one 
could  help  wifhing  them  refolved  for 
himfelf  ;  :all  being  defirous,  whenever 
they  die,  to  "  die  the  death  of  the  righ- 
"  teous."  But,  alas  1  is  there  not  reafoii 
to  think,  that  fome  could  not  anfwer 
fuch  inquiries  to  their  fatisfaftion  ?  Is 
there  not  reafon  to  fear,  that  many  have 
fpent  their  days  in  a  very  different  man 
ner?  in  purfuing  the  vanities  of  this  world; 
vruhout  any  ferious,  habitual  concern  a« 

bout 


Ufe  and  End  of  Life,  &c>  501 

bout  another  ?  And  that  even  now,  when  SERM. 
gray  hairs  are  here  and  thereupon  them,  XIV. 
they  confider  it  not  ?  I  would  obferve  '—  »~~^ 
the  apoftle's  direction,  "  not  rebuking  an 
"  Elder,  but  intreating  him  as  a  Father, 
"  and  the  younger  men  as  brethren."  Let 
me  befeech  the  Aged,  with  all  due  refpeft, 
to  look  both  backward  and  forward  ;  to 
•refled:  upon  the  life  which  they  have  al 
ready  lived,  and  altnoft  fpent  ;  and  to 
confider  that  other  life  and  ftate,  which 
they  are  fo  foon  to  enter  upon,  according 
to  the  common  courfe  of  nature.  Poffibly 
fome  of  them  may,  upon  a  little  reflexion, 
fee  that  tho'  they  have  lived  fo  long, 
they  have  not  lived  to  fo  good  purpofe  as 
they  might  have  done  :  And  others,  that 
they  have  not  yet  lived  to  any  good  pur 
pofe  at  all  ;  but  neglected  the  grand  bufi- 
nefs  and  concernment  of  life,  'till  life  is 
now  almoft  brought  to  a  period.  It  there 
are  any  of  them,  who  have  not  yet  num 
bered  their  days  aright,  nor  applied  their 
hearts  to  wifdom,  it  behoves  them  to  do 
it  now,  and  to  redeem  the  time.  Their 
days  which  now  remain  may,  probably,  in 
one  fenfe,  be  very  eafily  numbered  ! — 

THERE  is  fcarce  a  more  melancholly 
fight  to  a  perfon  of  fober  reflexion,  than 
a  man  who  is  juft  dropping  into  his  grave 
with  old  age,  {till  tho'tlefs  of  God,  and 

another 


562  Of  the  true  Falue^    \3 

SERM,  another  Hate.  It  is  matter  of  great  grief 
XIV.  to  the  wife  and  good,  to  fee  the  Young 

*— -v— '  thus  inconfiderate  ;  thus  forgetful  cf  the 
God  that  made  them  ;  thus  regardlefs  <rf 
their  future  intereft  :  But  to  lee  the  Aged 
fo,  is  much  more  forrowful.  There  is 
confiderable  ground  to  hope,  that  the 
Young  may  live  to  fee  the  error  of  -their 
ways,  and  become  wife  unto  fah*ation. 
But  when,  life  is  already,  in  a  manner,  run 
out  ;  when  men  have, -as- it  were,  one  foot 
in  the  grave  ;  and  are  ftill  purfuing  vatii- 
ty,  ftraws  and  bubbles,  with  all  the  tho't- 
1-efs  levity  and  wantonnefs  of  youth  ;  therfc 
is,  alas!  but  little  ground  for  hope  with  re- 
fpecl:  to  them.  If  thdr  cafe  is  not  quite 
defperate,  it  is  not  far  from  being  fo.  And 
furely  thofe  who  have  Ipent  a  long  life  in 
fm  and  folly,  muft  have  a  much  more  aw 
ful  account  to  give  of  themfelves  at  laft, 
than  they  who  have  fpent  only  a  fhort  one 
•in  the  feme  manner.  They  have  "  beap- 

*  James  $.  "  eel  itreafu  re  together  for  the  laft  days  /'* 
3-  af  ^  treafure  of  wrath  againft  the  day  of 

t  Rom.?**  wrath/' f  Altho' length  of  days,  con 
s'  fidered  with  reference  to  the  true  ends  of 
life,  is  a  great  blefling  ;  yet  thofe  who 
thus  mifimprove  it,  convert  it  into  the 
heavieft  of  curfes  :  And  good  were  it  for 
thofe  who  thus  become  old  in  iniquity, 
and  die  therein,  if  they  had  died  in  youth ; 

yea, 


Ufe  and  End  of  Life,  &c.  503 

yea,  if  they  had  paffed  away  like  an  nn-  SERM* 
timely  birth  !  XIV. 

BUT  this  fubjeft  muft  now  be  applied 
to  the  Young,  to  whom,  indeed,^  it  moil 
properly  belongs — My  Brethren,  do  you 
*  defire  life,  and  love  many  days,  that 
"  you  may  fee  good  ?"  I  know  you  de- 
fire  it.  Hearken  then  to  the  coimfel  of 
divine  wifdom: "  Keep  your  tongues  from 
"  evil,  and  your  lips  from  fpeaking  guile  ; 
"  depart  from  evil  and  do  good" — >  Be 
afllired  from  reafon,  from  the  experience 
of  others,,  and  efpecially  from  the  infalli 
ble  word  of  God,  that  that  long  life  and 
happinefs,  of  which  you  are  fo  defirous, 
cannot  be  wifely  and  fuccefsfully  fought 
after  in  any  other  courfe,  than  that  of  fo- 
ber  religion  and  virtue.  The  Young  are 
generally  hard  to  be  perfuaded  of  this 
truth,  however  certain,  and  however  im 
portant  it  is  to  them,  both  with  relation 
to  this  world  and  another,  to  time  and  to 
eternity.  They  pleafe  themfelves  with 
falfe  notions  of  happinefs  ;  of  an  happinefs 
independent  of  God,  the  fource  of  all  be 
ing,  of  all  good; — of  happinefs  in  the  a- 
bundance  which  a  man  poflefleth;  of  hap 
pinefs  in  worldly  honors  and  preferments; 
of  happinefs  in  a  fenfual  courfe  of  life. 
All  thefe  imaginations,  depend  upon  it, 
if  God  is  true,  are  mere  delufions  of  the 

f y  V  Devil, 

J 


504  Of  the  true  Value ^ 

SERM,  Devil,  both  God's  enemy  and  your's.  To 
XIV.  purfue  happinefs  thus,  to  the  negleft  of 
God  and  your  fouls,  isamoft  certain,  in 
fallible  way, to  make  yourfelves  miferable; 
miferable  in  fome  degree  now,  and  in- 
conceiveably  fo  hereafter.  And  by  ta 
king  fuch  a  courfe  you  will,  probably, 
fhorten  thofe  lives  which  you  love  fo  well, 
and  which  were  given  you  for  far  nobler 
purpoies.  "  O  that  you  were  wife,:  that 
"  you  understood  this,  that  you  would 
«  confider  your  latter  end  f"f  For  o- 
therwife,  you  will  only  weary  yourfelves 
in  feeking  felicity,*,  where  it  is  not  to  be 
found.;  inftead  of  feeking  it  in  God,  and 
in  his  fervice,  where  none  ever  fought  it, 
and  miffed  of  it.  Doft  thpu  think  that 
religion  is  a  melancholly,  joylefs  thing  ? 
Doft  thou  think  we  would  rob  thee  of 
thy  happinefs,  under  the  appearance  of 
friendfhip  ?  Doft  thou  think  there  is  no 
true  happinefs,  but  in  wealth  and  equipage  ? 
i&  earthly  fplendor,  and  fenfual  gratifica- 
cations  ?  Is  thy  heart  thus  attached  to  toys 
^w-and  vanities  ?— Alas  !  thy  guardian  *  An- 
10.  gei  \ireeps  Over  thee,  ready  to  refign  his 
charge,  fearing  left  he  does  not  now 
minifter  to  One,  who  fhall  be  an  heir  of 
fe^ation'^:^;  Yea,  He  who  was -once 
1. 14.  made < a  little  lower  dan  the  angels  for  thy 
Ji^lemptic^i,  but  is  now  crowned  'with  gk- 

r? 


Ufe  and  End  of  Life -,  &c.  505 

ry  and  honor  ^  §    and  ivorjhipped  by  them  ;  f  SERM. 
even  He,   could  grief  enter  the  heavenly   XIV. 
manfions,    would  weep  over  thee,  as  he  V^"^ 
once  wept  over  Jerufakm !  J    Yea,  His  Fa-  f  chap,  i ! 
ther  and  your  Father,  His  God  and  your    ™£  ( 
God,  is  moved  with  pity  for  thee,  faying,    4U  I9* 
"  How  (hall  I  give  thee  up  ! — -how  fliall 
"  I  deliver  thee  ! — Mine  heart  is  turned 
"  within  me,  my  repentings  are  kindled 
"  together  !M*  * 

THO'  you  may  now,  for  want  of  con- 
fideration  and  experience,  think  you  can, 
be  happy  without  being  truly  religious 
and  virtuous  ;  yet  all  the  wife  and  good 
men  who  have  gone  before  you,  have  born 
their  united  teftimony,  at  the  clofe  of  life, 
to  the  emptinefs  and  vanity,  and  vexatious 
nature  of  thofe  things,  which  you  are  fo 
apt  to  fet  your  hearts  upon  ;  and  from 
which  you  promife  yourfelves  felicity. 
Have  they  not  all  declared,  at  a  time 
when  they  could  have  no  temptation  to 
deceive  us,  that  they  could  never  find 
any  fubftantial  good  or  fatisfa&ion,  in 
thefe  things  ?  Have  they  not,  at  the  fame 
time,  born  witnefs  to  the  excellency  of 
religion  ?  to  the  folid  peace,  comfort, 
and  joyful  hope,  refulting  therefrom  ? 
Have  they  not  declared,  that  their  real 
happinefs  arofe,  in  the  courfe  of  their  lives, 
not  in  proportion  to  their  wealth,  honors, 
P  p  and 


ttju&  Ifiatiiej 

SB RH. and  fenfual  •  indulgences,    but  in  pro  A 
\     XRTZ  tipn  to  thei^  care :  to  pleafe  God,  ahfl  to 
^Ch*v*"*J1"ck>'  J*3od  in  the  wqrld  ?    Have  not  rt 
v^fibHdv^  Kadi  much  niore 


\^:hat.  it  is  in  the  -^bw^'pf  J-rfehes, 


ly  honors;  aind  pleafures,  to  give 

taries,  than  any  efUs  can  evdf^xpeft  to 

Jiare  ?^-haV€  not  thfe  Lords  -  of-  Millions, 


t  td  gr^at  -' 


kings  and  potentates,  as  well  as:6£l 
lower  life,  bo:rnr  this  teftimony  ?  Hkve 
not  wife  and  good  men,  near  the  clofe 
of  life>  t:hb/t  that  warnings  and  admqni^ 
tions  of  ;this  fort,  were -the  molt  ;Vd!riaibfei 
kigady  tMy  Gbxtld  lea^  tt>,  their  6fispringj; 
and  iurvivintf  friends  ?-  to :ltTiem-V;4fho"m; 

•  C3  ^ 

they  wore  fbTaf/ffom  Envying  any  thihg; 
truly  good,  that  they  -loved 'them  .as  their 
6wri  fcyrfs  ?  Sh4ll  ^v\%-{iay:;iib  i^g^ixl  ¥6 
tte^experienc^^rid  teftirnbiiy  6f  fb  great  a 
cloud  of  ivitneffesi  wh(b  being  dead  y^t 
fpeak ;  exhorting  vis-tb  be  .followers  of 
em,  who  already'  -inherit  the-  fro 


from  heaven  ori'purpojfe  to^tfide 

thither  >?  -evri  Him  Xvlib  Ms 


tapoh  you,  and  tearri  bf 

^fe^.B9<fl^?!6f5i^ft9 

^ 

ll>29>  -^-Him  wlio  has  faid,  M  My  peace!/  give* 


**  unto 


Ufe  and  End  of  Life,  &c.  5  -$y 


"  unto  you  ;  not  as  the  world  giveth, 
"  give  I  unto  you  :  Let  not  your  heart  XIV. 
"  be  troubled,  neither  let  it  be  afraid  ?"f 
Shall  we  feek  for  happinefs  in  this  world,  27. 
where  none  ever  yet  found  it  ?  Or  where 
none,  who  properly  feek  it,  feek  it  in  vain  ? 
Happy  are  they,  who  learn  wifdom  from 
the  miitakes  and  follies  of  others  !  'Be 
ware  of  the  rocks  upon  which  fo  many 
thoufands  have  been  fhipwfeck'd,  and 
wholly  deftroyed.  Some  who  have  run 
upon  them,  have,  indeed,  been  fo  hap 
py  as  to  get  off'  again  :  And  they  have 
kindly  fet  up  their  beacons  and  landmarks 
for  the  direction  of  thofe,  who  were  to 
fail-after  them  upon  the  fea  of  life  ;  where 
there  is  many  a  Scylla  and  Charybdis,  and 
as  many  enchanting  Syrens  to  draw  us  to 
them.  We  have,  befides  thofe  landmarks, 
an  heavenly  Pilot  :  Who,  then,  will  pity 
us,  if  we  refuie  to  be  directed  by  him  ;  and 
will  run  upon  certain  deffruftion  ?  —  .Even 
He  that  made  us,  'will  not  have  mercy  upon 
its  ;  and  be  that  formed  us,  ivill  fiew  us  ho 
favour  !  .  '  • 

IF  wedefire  to  live  long  ;  if,  to  paft 
thro'  the  prefent  fcene  with  comfort  ;  if, 
to  die  in  peace  in  a  good  old  age  ;  arid  if, 
to  live  and  triumph  forever  in  that  glorU- 
ous  ftate,  where  thetfe  is  neither  an  infant 
of  days,  nor  an  hoary  head-;  if  this  -bS 
P  p  2  our 


508  Of  the  true  Value* 

SERM.  our  defire,  let  us  devote  ourfelves,  in  the 
XIV.    days  of  our  youth,  to  the  fervice  of  our 
great  allci  gOOd  Creator.     We  may  then 
hope  that  thofe  words  will  be  verified  in 
us,   "  Thou  lhalt  come  to  thy  grave  in  a 
»    "  full  age,  like  as  a  fhock  of  corn  cometh 
"  in,  in  his  feafon.     Lo   this,   we  have 
"  fearched  it,  fo  it  is  ;  hear  it,  and  know 

3  5.  "    thoil  it  FOR    THY    GOOD,"* 

*7'  IN  fine  .  Let  all  bear  in  mind  the  great 
end  of  life  ;  and  let  us  all,  young  men  and 
maidens,  old  men  and  children,  praife  the 
name  of  the  Lord  ;  ferving  the  God  of 
our  Fathers,  with  a  perfect  heart,  and 
with  a  ready  mind.  Tho' religion  allows 
us,  while  we  live  here,  to  be  converfant 
about  our  fecular  affairs  ;  and  altho'  even 
fome  good  men  often  give  a  great  part  of 
their  attention  to  this  world,  (indeed  much 
more  than  they  ought  to  do)  yet  it  is  ef- 
fential  to  the  Chriftian  character,  that  a 
man's  heart  and  hope  are  habitually  in 
heaven.  The  Mariner's  needle,  when  du 
ly  touched  by  the  magnet,  has  a  direction 
arid  tendency  to  the  North  :  And  tho'  it 
may  be  difturbed,  fo  that  it  will  tremble 
and  waver  for  a  time  betwixt  the  two 
poles,  or  even  feem  to  incline  mail  to 
the  fouth ;  will  yet  fix  and  come  to  a 
ftand,  only  where  it  ought  to  do.  Thus 
the  foul  of  a  good  man,  being  thoroughly 

touch* 


r 

Ufe  and  End  of  Life,  &c .  509 

touched  by  the  fpirit  of  the  living  God,  SERM. 
will  ever  tend  towards  Him,  and  point  to  XIV. 
heaven.  Tho'  it  may  be  difturbed  by  at- 
tradlions  from  below  ;  and  waver  for  a 
moment  betwixt  God  and  the  world,  or 
even  feem  to  incline  more  to  earth  than 
heaven  ;  yet  it  will  come  to  a  ftand,  and 
fix,  towards  no  other  point  in  the  hemif- 
phere  befides  theZf////A;  whither  He,  who 
once  defcended,is  again  afcended,  even  far 
above  all  principality  and  power;  whither 
He  is  gone  to  prepare  a  place,  a  fafe  re 
treat  from  the  ftorms  and  difturbances  of 
this  impure,  inclement  region,  for  all  his 
faithful  fervants  ;  that  it/heretic  is,  they  may 
be  al/o,  and  behold  his  glory.  If  the  great 
end  of  life  is  anfwered  ;  if  we  truly  know 
God  and  Jelbs  Chrift  ;  if  we  are  "accoun- 
"•  ted  worthy  to  obtain  T\H  A  T  world,  and 
"  the  refurredlion  from  the  dead  ;"  §  it  is 
not  very  material  whether  we  die  in  youth,  35- 
or  in  advanced  age.  The  death  of  thofe 
who  live  the  longeft,  is  fadly  premature, 
if  they  die  in  fin  and  folly :  It  is,  in  the 
worft  of  fenfes,  to  die  before  our  time, 
to  be  taken  out  of  this  world  unprepared 
for  another,  unlefs  it  is  by  being  fitted  for 
deftru&ion,  and  becoming  ripe  for  ven 
geance  !  On  the  other  hand,  the  death 
of  thofe  who  live  the  fhorteft  fpace,  can 
not  well  be  faid  to  be  premature,  provi- 

elect 


\ 


5*% 

S  &&MP,  ded  ftbejr 
Xjyk   t^p  »be  ;;fa  > 
Vrf?v?£  old,    froS 


t  truly  -wife  andv  -v 

ene&:>  to  >be 
et{    And  feme; 


wbi(ph  old  sg^  is   often  a 
t  yp.il 


liair  uiirta 

.'  -q 


tnc:jm  ja^rnour  ^nonrfn  ar 
;till^j^^  \\i&t  :  ^n^vi3t  fiAtij!^! 

II       .Xn'4.  .."' 


*r  if  :I>E  E  '"$ 

'•vfcifti '•  lii  iliiioh '.  i  -u'-;.    [>i)Cin>vi>£  ni  10 


"1  * 


;-:       ' 


:    ' 
' 

^A-  .j__ 

adi  nO    M. 

'j  OVil  Oa7/^f 


**--*>  «*--*>  «*•-*>  4-*  «*--*"  «*-*«*-•*>  *•-*»-*» 


2f  TO*/?  material  ERRATA  <?//£<?  Prc/}  ;  /&?/*  in  the  pointing, 
and  tvenfms  in  tbefpelling,  being  omitted. 

Page,  Llnet  Read, 

13  13  effectual  means  &c. 

1  6  12    from  the  bot.    by  others  heretofore. 

25       8  bot.    terreftrial  &c. 

3  1       3  difciple  above  his  Lord  Arc. 

32  4  not  be  the  word  &c. 

35  i  marginal  note    paflage  &c. 

36  10  to  better  &c. 

45       3  one  and  another  &c. 

58  7  bot.  do&rine  &c. 

59  3  bot.  eclipfe  all  the  mental  &c. 

60  i  infufceptiblc  &c. 

65  1  1  be  made  truly  good  &c. 

71  14  bot.  reafonably  &c. 

7612  at  the  fame  time  &c. 

79  9  bot.  men  in  j  in  order  &c. 

87  9  they  call  &c. 

88  10  flaftiy  &c. 

101       3  bot.  than  the  whole  current  &c, 

105       3  inconfiderable  foever  &c. 

107       6  confiftency  &c. 

113       i  reafonings  &c. 

121       7  were  not  &c. 

131  13  &  14.  bot.  many  things  which  &c, 

1  39  8  &  9  bot.  mail  actually  &c. 

141  5  internal  fandity  &c. 

142  2  bot.  to  a  great  &c. 
167  14  bot.  than  God  &c. 
243       2  bot.  ofien  faid  by  &c. 
2^1       4  abideth  &c. 
286  1  1  that  there  is  &c. 

318  14  receive  it  from  the  &c^ 

325  15  marg.  note  bot.  guilty  as  to  &c.,,^ 

327  20  marg.  note  bot.  the  term  law  &c. 

349  15  bot.  reafonably  look  &c. 

363       7  good  men  &c. 

377       5  bot.  Is  it  not  &c. 

389  9  bot.  SECONDLT,  to  confider  See. 

400  n  bot.  diftrufted  yourfelf  &c. 

412       3  every  man  &c. 

472  ult,    Marg,  voudroit  &c. 

7  their  original  &c. 


b. 


. 

i 


;s 


"• 

.•s 


"-mi 

--4;8:     • 


«r 


